Playground Politics at ‘The Wall’
Perhaps now, with the Middle East engulfed in war we can reexamine issues that seemed so crucial just a few months ago with a perspective that eluded us then. And perhaps we can finally have a less aggressive conversation as we suggest resolution.
One such issue regards the prayer dynamic at the Western Wall in Jerusalem.
I stopped praying at the Wall years ago – too many self-appointed critics whose aggression was only matched by their ignorance.
Just one example: Years ago I was part of a rabbinic mission to Israel. Our last day was spent in Jerusalem at the plaza well away from the Wall. Rabbis from all movements attended the mincha (afternoon service).
Our leader was a woman. We were immediately surrounded by angry “guardians of the Wall”: threatening violence. One of our mission leaders, a modern orthodox rabbi from New Jersey, painstakingly calmed their hotheads with patience and knowledge of halakha (law).
As they dispersed one of our colleagues (a Conserative rabbi from New Jersey) said “I’m going to do you a favor and never tell your congregation how you defended liberal Judaism.”
I understand and agree with the need of the liberal movements to have equal access for women. But the situation has devolved into a playground argument to see who has control of the sandbox. The Wall is significant as a symbol of our resilience and faith.
But the Wall itself has little, if any theological significance. If God is everywhere and everywhere the same (basic Jewish theology) then God’s accessibility is the same no matter the location. Those who believe prayers are stronger (it’s a local call) from the Wall, are according to Yeshayahu Leibowitz, practicing a form of idolatry.
Nor is the Wall the most historically significant part of Jerusalem. It was built by Herod the Great (not the Herod of the New Testament) when he expanded the precincts of the Temple. It was merely a retaining wall of the hillside which created a plateau to enlarge the structure– the sacrifices and rituals did not take place there.
These are but two examples which show that the Southern exposure is of greater importance: its steps led up to the entrance to the Temple mount and the Mikvahs (ritual baths) on the sides of the steps are where the entrants purified themselves in preparation of the sacrifices. More importantly it is a safer place to pray – and isn’t that what these issues should be about?
Instead, I struggle for control of the playground. But it doesn’t have to be.
The inflexibility of those in control is more a reflection of their discomfort and insecurity in their own observance.
Faced with a playground bully I counseled my children to ignore the sandbox and move toward the swings.
The protestors seem to have prioritized being given “respect” for their beliefs over the spirituality of their observance. Shouldn’t their priority be to bless God and enjoy the freedom to express themselves in a safe way that is meaningful to them?
