Said to Myself

We will have a great reckoning on  November 9th. I am not talking about anything political, but rather the eventuality of our needing to deal with who we are as a nation. This election has called into question the nature of our character as people. With the election finally behind us we will need to make sense of who we are and who we want to become. We cannot just blame it all on the politicians. We have to recognize our role in the circus of this election. All of us, a part of it, sitting there in the big top tent cheering,  jeering, watching, and waiting for the next spectacle.  We have to own our part of not turning away from the sickening entertainment; and sadly, we have to admit it has been fun. Finally, without the distraction of  those seeking public office, we will need to make sense of our moral lives. How will we explain this to the next generation?

I was particularly struck by the Republican response to revelation of the 2005 Access Hollywood video tape. For those who have been following Trump’s train wreck of a campaign this was not out of character given his history of horrible comments about women. Why, after months of “othering” so many people and groups of people, was this was over a line causing many of his supporters to jump ship? And to make it worse, so many of his supporters opened their remarks saying, “As a father of daughters…” So in response to all of them I have to say that as of father of daughters and as father of sons, and as a human being, I am deeply troubled by the implications of this election. To my mind having to apologize to stand up to misogyny with the prop of a daughter is itself part of the problem of our society.

Earlier in the campaign when Trump was asked about his misogynistic language (as compared to the recent tape of his bragging about sexual assault) he deflected the question by saying:

I think the big problem this country has is being  politically correct. I’ve been challenged by so many people and I don’t, frankly, have time for total political correctness. And to be honest with you, this country doesn’t have time, either.

So it is true that I am not Mexican, I am not a Muslim, I am not yet disabled, I am not a war veteran, I am not “from the inner cities”, I am not a person of color, I am not gay, and I am not a woman. I am an educated white heterosexual man from the suburbs who is the father of daughters and sons.  So while I am pretty safe and in a position of privilege, as a Jew I cannot forget the lessons of history and the importance, for humanity’s sake, of standing up for what’s right.  We cannot stand idly by in this practice of “othering” people. So, I have to be honest with you, this country needs to make time to talk about these issues.

So, last Sunday I got up and got sucked into the vortex of my Facebook feed yet again. I found myself  watching a video of Trump at one of his rallies. In response to violence breaking out against protesters at his rally, Trump joked,  “You have to admit that there is nothing as fun as a Trump rally”.  While it seems absolutely deplorable to joke about violence in any form, I got to thinking if, in a sick way, Trump might be right. Is it true? Is there nothing as fun as a Trump rally? I cannot imagine that I am the only one who cannot stop watching it. What is the nature of our character when having fun is necessarily at the expense of “othering” people?

I was thinking about this the night which marked the advent of the holiday of Sukkot- Chag Simchateynu– the holiday of our happiness. How do we as Jews define fun and what does it say about our character?

Every morning throughout Sukkot when the Temple in Jerusalem stood, a unique service was performed: the Nisuch ha-Mayim –  Water Libation Ceremony. The water for the libation ceremony was drawn from a pool in the City of David and carried up the Jerusalem pilgrim road to the Temple. Afterwards, every night in the outer Temple courtyard, tens of thousands of spectators would gather to watch the Simchat Beit HaShoeivah -Rejoicing at the Place of the Water-Drawing. As the most pious members of the community danced and sang songs of praise to God the dancers would juggle lit torches, and were accompanied by the harps, lyres, cymbals and trumpets of the Levites. We learn in the Mishna in Sukkah, ” They [the Sages] said: Anyone who has never seen the Simchat Beit HaShoeivah has never seen rejoicing in all his days” (Sukkah 5:1). So evidently the fun was palpable, but does it stand up to a Trump rally?

The  Mishna continues:

At the conclusion of the first day of the Festival of Sukkot  (That would be today) they went down to the court of women, where they had made a tikkun gadol- great enactment. (Sukkah 5:2)

What does this mean? Why did they need to make a great enactment amidst all of this fun? On this the Gemara asks the same question saying:

What was the great enactment? Rabbi Elazar said: Like that of which we have learned: Originally [the walls of the Court of the Women] were smooth, but [later the Court] was surrounded with a gallery, and it was enacted that the women should sit above and the men below. (Sukkah 52a)

Is this model of Simcha by marginalizing women our model of highest joy? Let’s continue by looking at the Gemara which says:

Our rabbis have taught: Originally the women used to sit within the Court of the Women while the men were outside, but this would cause levity, it was instituted that the women should sit outside and the men inside. But they would still come to levity. It was instituted that the women should sit above and the men below. (Sukkah 52a)

While Trump, a model of levity and licentiousness, is happy inspiring inappropriate behavior at a rally, here, at the Simchat Beit HaShoeivah, amidst this occasion of real joy, they enacted various changes that would prevent frivolity and maintain holiness. It is interesting to note that they tried various solutions until finding one that prevented frivolity. At first, they put the women in the middle and the men on the outside, but that did not work. Then, they put the men in the middle and the women on the outside and this also did not work. It was only when the women were in the balcony that it worked. Did they even consider putting the men in the balcony and the women where the action was?

In her essay  “Visual Pleasure and Narrative Cinema” in which she coined the expression “Male Gaze” Laura Mulvey wrote:

Woman, then, stands in patriarchal culture as a signifier for the male other, bound by a symbolic order in which man can live out his fantasies and obsessions through linguistic command by imposing them on the silent image of a woman still tied to her place as the bearer of meaning, not maker of meaning.                                     

Reading these words helped me unpack why all of the “fathers-of-daughters” politicians drove me crazy. It seemed that it was too little too late given the litany of people that Trump and his supporters have marginalized. And while it seemed noble for them to stand up to Trump’s objectification of women, in their very rejection of Trump these politicians objectified women.  Being offended on one’s daughter’s behalf makes those very daughters “bearers of meaning and not makers of meaning.” How is this any different than what was going on with the great enactment of the Simchat Beit HaShoeivah? Neither of the first two solutions dealt with the issue that it is the active male who gazes and passive female who is being looked at that leads to frivolity.

This great enactment at this moment of the Simchat Beit HaShoeivah in the Temple is locus classicus for why any Orthodox Synagogue today has a mechitzah. For more on this see some great essays by Rabbi Henkin in his book Responsa on Contemporary Jewish Women’s Issues. So before I jump on the band wagon of tarring and feathering Trump for his having fun at the expense of others it seems worthy of reflecting about how I as an Orthodox Jew communicates values to my daughters and my sons from the context of an Orthodox synagogue.

The solution in the time of Temple was putting women in a  balcony, but might there have been another solution if we had not been limited to the structure of the Temple? Why is this moment at the Temple the model for our synagogues thousands of years later? Might there be a better model for appropriate fun for our synagogues today?

After the destruction of the Temple, the Rabbis longed for ways to bring the sanctity of the Temple into our lives. Ezekiel cries out, “Lord God, you are wiping out the remnant of Israel.” God responds by declaring that God has “removed them far among the nations and have scattered them among the countries, and I have become to them a mikdash me’at, a small sanctuary”. (Ezekiel 11:13) According to the Talmud , God will dwell in the holy spaces we create, for they are the Temple in miniature (Megilah 29a). A synagogue was transformed into mikdash me’at, for us to gain access to the temple. In addition we read in Psalms:

If I forget you, O Jerusalem, let my right hand forget her cunning. Let my tongue cleave to the roof of my mouth, if I do not remember you, if I do not set Jerusalem above my highest joy. ( Psalms 137: 5-6)

Through the synagogue we could gain access to real joy. So Jerusalem is the place of joy and as we learned in the Mishna in Sukkah, the Simchat Beit HaShoeivah was the paradigmatic time of joy. This seems to set the standard for the synagogue with its great enactment.   But what is significant about this particular moment?

In the cycle of the year, we have just made it through the ordeal of judgment throughout the High Holidays. During the Simchat Beit HaShoeivah, we are immersed in the ritually rich holiday of Sukkot heading towards the holiday of Simchat Torah.  All this on the heals of Yom Kippur, when we expiated ourselves from our sins, we now show up in the Temple to start the reading of Genesis and imagine starting over again as equals with everyone as we were in the Garden of Eden.  “And God created man in God’s own image, in the image of God created God man; male and female created God them” ( Genesis 1:27). We imagine ourselves side by side with no one being marginalized.

During the Simchat Beit HaShoeivah they showed up at the Temple to be seen by God, but they needed to deal with their inappropriate gazing that led to frivolity. As we create our mikdash me’at in our synagogues today, we are also trying to make a space where people can show up to be seen by the Divine and where there is no frivolity.  Might men and women standing side by side with a mechitzah right down the middle be our great enactment?  In this way we can experience appropriate joy without having to “other” anyone, neither our daughters nor our sons.  In my mind this is a model of true joy and the ideal for a synagogue.

How might this divine gaze be a model for us as a society?  How might seeing ourselves side by side help us deal with the levity and frivolity in our culture? Standing side by side we can do away with “Locker Room Banter”. Standing side by side we can be crystal clear and define sexual consent. Standing side by side we can stem the tide of our rape culture that is so pervasive on our college campuses. Standing side by side we can make life better for our daughters and our sons. Standing side by side we can re-imagine what it means to have fun without it being at anyone’s expense.

On November 9th, we will still need to deal with the fact that thousands of people in this country have been showing up at Trump rallies. Trump has given them a much wanted voice. I would like to think that under all of this hatred is a noble humanity that just yearns to be seen. As a nation we will need to help everyone find ways to be proud of who they are. We need to take time to let people be honest and let our true selves be seen. To maintain our republic we need to institute a great enactment to ensure that this is never happening at the expense of marginalizing others. “Othering” people is just not fun.

In order for us to become a more perfect union we will need to spend some time thinking about our ideas and the context of our ideals.  To play with one of my favorite quotes which was written by Frank Outlaw, I would say:

Watch your context , they become your thoughts;

watch your thoughts, they become words;

watch your words, they become actions;

watch your actions, they become habits;

watch your habits, they become character;

watch your character, for it becomes your destiny.

Chag Sameakh- May we all be blessed with a truly fun and joyful holiday.

-This is adapted from a drasha I gave the second day of Yom Tov Sukkot. And yes it caused a bit of stir.