Words Matter: On the Attack Against the US Capitol – January 9, 2021

Before the election last November, I asked our members to refrain from making political comments in certain synagogue contexts in the interest of maintaining our community as one in which Jews of differing political persuasions could all find a home. I commend us for doing a pretty good job of that.

And so I have been struggling with how to respond to this week’s storming of the Capitol by a mob whose stated goal was to violently prevent our elected representatives from performing their sacred constitutional duty.

What I realized is that what happened on Wednesday was not politics. It was rebellion and anarchy: the rejection of politics. It was an assault on democracy and decency, a denial of everything America stands for.

Not since 1814 has something like this happened, and that was during a war against another sovereign nation. Ever since John Adams quietly conceded to Thomas Jefferson in 1801 after a humiliating electoral defeat, the United States has never failed to have a peaceful transfer of power from one President to his successor. For centuries, the American example has been a model for younger democratic nations, and an inspiration to individuals living under authoritarian regimes who dreamed of freedom and democracy.

What that mob did on Wednesday undermined all of that. It was the opposite of politics.

If you are like me, you have spent the last several days poring over analysis and commentary. I do not want to repeat what you can read elsewhere by those who are more knowledgeable and eloquent than I.

I always try to remember that I am a Rabbi. You have heard me say this many times before. My authority to speak from this pulpit (right now it is a metaphorical pulpit) is derived from our Jewish tradition.

So how might our tradition speak to the violence that was perpertrated this week?

First of all, there is a long-standing concept in Jewish law of dina d’malchuta dina – The law of the land is the law. Whenever we have been subjects of a government that is governed by laws, we follow those laws.  When our Israelite ancestors were sent into exile in Babylonia, the Prophet Jeremiah said: “seek the welfare of the city to which I have exiled you and pray to the LORD in its behalf; for in its prosperity you shall prosper.”  (Jeremiah 29:7)  Ever since, Jews have included prayers for God to bless the government and its advisors. This was true in ancient Babylonia and Persia, in Rome, in Czarist Russia, and most especially in the United States.

America’s republican system of representative democracy is the best protection of minority rights that the Jewish people have ever known. As Jews of all political persuasions, we should be deeply offended by scenes of rioters openly wearing Holocaust-denying clothing, flashing white power signs, erecting a noose outside the Capitol Building and parading the Confederate Flag through the halls of Congress.

I have also been thinking a lot about language and leadership. Ours is a tradition of words. Our method of study involves ultra fine parsing of our sacred texts. The ideal model for learning is the chavruta: two partners, friends, arguing with their own words over the meaning of someone else’s words.

We have categories of mitzvot that specifically focus on the words that we use, specifically on the how the words that come out of our mouths have the potential to harm.

The most well known of these categories is lashon hara – “the evil tongue.” This is the term that refers to gossip and tale-bearing. It is when a person spreads information about another person that, although true, causes harm. A related term is motzi shem ra – “to bring out an evil name.” This applies to defamation or slander: the spreading of harmful lies.

The midrash compares the tongue to an arrow. “Why? Because if a person draws a sword to kill his fellow man, the intended victim can beg mercy in the hopes that the attacker will change his mind and return the sword to its sheath. But an arrow, once it has been shot and begun its journey, even if the shooter wants to stop it, he cannot” (Midrash Tehillim 120, ed. Buber, p. 503).

Another midrash makes a further comparison.  “Lashon hara that is spoken in Rome can kill in Syria.”  (Genesis Rabbah 98:19)

When a person in authority uses their words to incite followers to violence, this figurative statement becomes literal.

Another category of Jewish law that focuses on words is geneivat daat – stealing the mind.  It applies to many different kinds of interpersonal interactions.  Genevat Da’at is using one’s words to deceive or manipulate another person.  Genevat Daat occurs whether or not the information is true, if its purpose is to create a false impression or exploit another person in some way. According to one midrash, stealing a person’s mind in this way, because it is “more personal and direct,” is an even more heinous offense than stealing something physical.

Judaism teaches that leaders have enormous responsibility. Their personal behavior as role models, the way that they comport themselves in public, and the words they use to their followers, have the power to create or destroy. The words that leaders utter matter even more than they do for the common person.

When a person in a position of power uses his words to incite a mob to violence, that person has betrayed the trust that has been placed in him.

Former President George Bush pointed it out clearly in his written statement on Wednesday. He wrote: 

I am appalled by the reckless behavior of some political leaders since the election and by the lack of respect shown today for our institutions, our traditions, and our law enforcement. The violent assault on the Capitol — and disruption of a Constitutionally-mandated meeting of Congress — was undertaken by people whose passions have been inflamed by falsehoods and false hopes.

Statement by President George W. Bush on Insurrection at the Capitol

While members of Congress huddled in secure safe rooms, President-Elect Joe Biden addressed the nation. One line stood out to me in which he articulated the particular responsibility bestowed upon the President of the United States. He said: 

The words of a president matter, no matter how good or bad that president is. At their best, the words of a president can inspire. At their worst, they can incite.

Remarks to the Nation by President-Elect Joe Biden

All of the institutions of the Conservative movement came together to issue a joint statement this week. I would like to conclude by reading its ending. 

The basis for democracy stems from the Torah’s belief that every person is created equally in God’s image and is therefore entitled to equal representation in government and equal protection under the law. Each week we pray during our Shabbat worship to “uproot from our hearts hatred and malice, jealousy and strife. Plant love and companionship, peace and friendship, among the many people and faiths who dwell in our nation.” This prayer is more than an expression of faith. It is a call to action, and we have much work to do to heal the deep wounds and divisions which afflict the United States and society.

May the new US leaders, who are coming to power this month at every level of government, rise to the responsibility the voters have entrusted to them to bring healing and exercise responsible governance.

Statement on the Attack on the United States Capitol by Organizations of the Conservative Movement of Judaism

Amen

One thought on “Words Matter: On the Attack Against the US Capitol – January 9, 2021

  1. Thank you Rabbi B for articulating the anti democratic actions by the mob that invaded the nations capital to interfere with our Representatives in their efforts to fulfill their democratic responsibility to certify the election of our next President by their attempt to destroy our democracy !

    Sent from my iPhone

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