sermon · torah

If only we understood each other less

“Nobody understands me!”

It’s the rallying cry of adolescence. 

I would never want to be a teenager again. 

What a difficult time. Do you remember how lonely and anxious it all felt? Do you remember how much you felt like nobody understood?

As adults, we now often put down this pubescent behaviour to hormones, or, worse, to the kid just being annoying. 

But what young adults are going through is really important. All that sadness and angst is a healthy part of their development. 

They are realising that the world is a much meaner and more confusing place than they had thought in infancy. 

And the truth is they are right: very few people understand them. And they understand very few others. That takes real adjustment. 

But once teens can accept how little understood they are, that can make them much more functional adults. 

They can embrace their individuality and celebrate it. They can appreciate difference, without feeling a need to change others. And, when they find people who are like them, and who do understand, they can appreciate the connection so much more. 

Understanding how little understood we can be helps us to truly value loving and being loved.

So, it’s true, nobody understands me. Isn’t that wonderful?

What kind of world would it be if everyone automatically understood everyone else! We would lose our humanity. We would just be cattle, following along, without the possibility of freedom or growth. 

That’s what it was like at the Tower of Babel.

This story in Genesis l tells of humanity’s own coming of age. 

At some point, in mythic time, we all spoke the same language. Like robots, we all set about making a massive tower. 

God saw us and said “who knows what they’ll do next!” So God confounded us, gave us all different languages, and dispersed us throughout the world.

That is God’s message at Babel. Diversity is the foundation of society. Humanity needs to mature. You need to be different and know that you are different. It is a good thing not to understand and not to be understood.

The ancient Israelites knew the value of not being understood all too well. To them, Babel was not just an ancient city. It was the capital of the major empire that colonised them.

Babylon took over the entirety of the ancient Near East. Wherever they went, they imposed their laws, their government, their military, and their taxes. 

They also imposed their language. They spread their alphabet to all of their colonies. What we now call the Hebrew alphabet is, in fact, the script of the Babylonian empire. The original Paleo-Hebrew script is now lost to stone blocks in museums.

The Babylonians carved up and named the territories. That naming, that fact of telling everyone who they were, and where their borders were, was their way of exerting control. It was the basis in words for all that would follow: all the military and economic violence they would enforce. 

During Jehoiakim’s reign, the Babylonians took hold of Judah and tried to turn it into a vassal state.

The ancient Judeans rebelled, fighting for their homeland and their dignity.

The Babylonians took all of the Jewish leaders and imprisoned them. They forced thousands of them into a tiny strip of land, hoping to militarily crush the rebellion.

Of course, no people forced into subjugation will just concede. When rebels are backed into a corner, they usually fight back even harder.

That’s exactly what happened with the Judeans. Less than a decade later, those left in the country launched another assault on Babylon. 

In response, the Babylonians completely flattened Judea. They ripped down its cities, destroyed Jerusalem, and killed anyone who stood in their way. They installed their own puppet dictator, Gedalia.

As you would expect, the Judeans killed Gedalia and kept on resisting. 

We must, therefore, understand the story of the Tower of Babel in the context of what Babylon meant to the Jews. To them, the Babylonians were the people who wanted to destroy and persecute them. They were the empire that wanted to steal their money and their land.

While warriors fought with swords, storytellers fought back with this literary protest. 

They said: “Look at the Babylonians: they want to force everyone to have one language and want to bend everyone to their will.”

Our ancestors told the story of Babel as a warning. Look at what happens when you force a language on people. You end up like Babylonians. You become monsters. Once you impose your words on others, there is nothing to stop you imposing your will. 

We must have diversity. We must be incomprehensible. We must be as unlike each other as possible, so that nobody can be subjugated to another. 

The true story of the history of the world is not that it went from a single language to many, but that it began with many languages and had fewer and fewer. 

As empires rose, they enforced their own words and worldviews, and suppressed the heterogeneity of all they conquered.

The reason that so many people of the mediaeval world spoke Greek, Latin, Arabic, or Chinese was because those were the biggest empires. The reason that so many people today speak English, French or Spanish, is because our small European countries colonised over half the globe. 

Their primary purpose may have been to take the land and resources of those countries. But as part of doing that, they also needed to impose languages on people. They needed to force people to conform to words they had previously not known.

They said: this is now Christendom, and that is the Uma. This is the Old World, and that is the New. This is Europe, and that is Barbary. This is civilisation, and those are savages. This is white, and that is black. 

They took the world under one language, and forced it to conform to their understanding. They understood the world, for the sake of controlling and conquering it.

With each century of imperial conquest, hundreds of languages are rendered extinct. When languages die, we lose not only a way of speaking, but can witness an entire culture being eliminated. 

This is why the definition of genocide does not only encompass killing people, but can include destroying ways of life.

So, let us suggest, understanding each other might not be such a good thing. If anything, we might aspire to understand each other less.

Our Torah wants us to look for something better than understanding. It tells us this story not just because they are angry about their subjugation as the oppressed, but also because they are worried for the souls of their oppressors.

To the ancient Judeans, the Babylonians were stuck in a spiritual adolescence. Like immature children, who just want to manipulate the world, the Babylonians had not yet achieved the wisdom of accepting what they cannot know. 

They taught an alternative theology to the conquering power of Empire. Not knowledge. Love.

Love is the Torah’s answer.

When you love someone, you do not want to control them. Quite on the contrary, you want them to be free. 

When you love someone, you don’t want to change them. 

When you love someone, you don’t want to categorise them.

And yes, you may want to understand them, but in the sense of being infinitely curious about them, wondering who they are, and how they think. But always knowing that you cannot reduce them or ever comprehend their essence.

So, it is time to stop trying to understand people. It is time to stop trying to be understood. 

We need to understand each other less and love each more.

Nobody understands me. Thank God.

Shabbat shalom.

psalms · theology

Sore lungs sing out of sync

By the rivers of Babylon, we sat down and there we wept as we remembered Zion. 

Why did we weep by those waterways? Some times are harder than others to find songs inside your lungs. Faced with a strange land and held captive by a power you do not understand, it is hard to find the music within.

Some say that we could not sing because we could not stop crying. Every time we imagined we had run out of tears, new wailing broke out of our chests. Panting, we could not hold a note.

Midrash teaches that the rivers of Babylon were the industrial canals of the imperial capital. Where once we had drunk from freshwater springs, we now sat by sewage works and polluted channels. Our choleric lungs heaved and choked the psalms we wished to sing.

There on willow branches we hung up our violins.

Stringed instruments hung on stringed trees. If we cannot make music, maybe these old branches will play our lyres on our behalf. 

Maybe we will sing again, so we won’t lay our tools on the ground, but gently tie them up in knotted bark. We will return to you, violins. 

Maybe we hoped that the long leaves of willows drooping in layers would provide cover so that nobody would know we once used to play such melodies in our religious buildings. Maybe if they don’t know how joyous we once were, they won’t expect us to be joyous again. Pray they don’t ask us to sing.

For the wicked carried us away to captivity, and required of us a song. 

We are in a strange land of captivity. We live in times that people keep calling unprecedented. Six months ago, few of us would have imagined we would be in the midst of a response to a global pandemic. None of us have lived through mass government responses to a pandemic in Britain. It is unusual to realise we do not have the freedoms we once knew.

Even though governments around the world have announced easing of restrictions, we cannot yet return to activities we once knew. We have to be careful, because the captor, Covid, still exists. We have to make choices about how we respond.

The Israelites lasted 70 years in Babylon. We could endure 3 months in our homes.

But in some ways, those 70 years were easier than the ones that followed. In captivity, Jeremiah told us to make the most of where we were because we would not be coming out any time soon. But when Jerusalem reopened, we did not know whether to stay or leave, and every option seemed like it would be the wrong choice.

In some ways, lockdown was easier. We knew what the parameters were and how to operate within them. Now, we are confused about what is the right thing to do is, as the conflicting needs of our mental health, our physical security and our economic livelihoods clash. 

And somehow we are supposed to sing.

How can we sing the song of God in a strange land?

No, we cannot sing. It is one of the highest risk activities. The virus is airborne and transmitted when people dig deep in their lungs and project droplets from their diaphragms into someone else’s mouth. The collective singing involved in synagogue services, music concerts and sports matches is the greatest threat to overcoming the pandemic.

We enter a strange land where, for the first time in many decades, most progressive synagogues will be closed for Rosh Hashanah and Yom Kippur. Once, Zoom felt like alien soil, although we have come to comfortably inhabit it for our Friday nights and Saturday mornings. Maybe it won’t feel like such a strange land by the time we arrive.

But how can we sing? Didn’t we try collective singing over Zoom? Everyone goes at a different tempo, completely out of synch, creating disharmony and awkward clangs. The first time we tried to sing together in disunity I felt like I had to go back and patch over all the cracks in our voices.

But in captivity, the Israelites learnt that even in the unprecedented land of Babylon, they had to find a way to sing. The Psalms are testament that even when we felt we could not make music, we still composed new material. 

For centuries, the Hassids have rejoiced in singing out of sync. The nign, a wordless song intended to elevate the spirit, finds its strength in discordance and repetition. These mystics sing the same note sequence repeatedly, without aiming for harmony. They trust that, however it is arranged, the tune will reach God. 

Perhaps we, too, can learn to enjoy singing out of sync.

That challenge feels even more pertinent now in a country whose rhythms have fallen out of sync. Some worry about losing their jobs. Some worry about losing their health. Some worry about losing their minds. And, with these concerns, everyone is making different decisions based on their comfort levels.

It is hard to feel like we are not singing in time with our neighbours. Some wish that everyone would just stay inside until we find a cure. Some wish that everyone would relax and go out. We look at each other with confusion, and struggle to find acceptable social norms.

Like the Israelites in Babylon, we have to find ways for sore lungs to sing out of sync. Anyone in the community who does not feel ready to go out yet should be supported to stay home. Anyone who feels they need to see their loved ones should be encouraged. And people who just need to get their hair cut or buy a coffee from a cafe should feel empowered to do so responsibly.

There is nothing wrong with feeling unease. The terrain we stand on is unfamiliar and there is much we do not know. But of all the things we can sacrifice, trust in the other members of our community should not be one of them. 

The reason the Israelites survived their exile was because they knew they could depend on each other. They had different experiences and different aspirations, but knew they were created by the same God.

As we sit by these rivers in a strange land, let us trust each other to sing out of synch, and know that one day, we will return home, and sing together in harmony once again.

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I gave this sermon on Friday 10th July 2020 for Three Counties Liberal Judaism. I thank my housemate, Joanna Phillips, for her support with the audio recording.