We must build a wall to protect you from the Moabites.

November 6, 2025November 6, 2025 levtaylor

We must build a wall. You cannot trust the Moabites.

The Moabites are on the other side of the salty Dead Sea and the Jordan River. A river is not big enough to keep the Moabites away from our land. They will take everything we have if they get the chance.

The Moabites are dangerous and brutal. They will destroy you if they get the chance.

We must destroy the Moabites before they can destroy us. We must kill their kings. Their king Eglon is a murderous tyrant. You will never be safe as long as he reigns. You must kill him.

You must kill every Moabite that stands in your way. You must capture the Moabite city of Heshbon. We need it to keep the Moabites away from us.

We must build a wall to protect you from the Moabites.

They must never come near you.

You must never meet them.

Because, if you met the Moabites, you might see that they are not monsters. You might see that they are like you.

And then you would not be able to kill them.

And then you would ask why we are building walls.

And then you would ask who was building these walls.

So you must always abhor the Moabites. You must fear them and revile them.

We must build a wall to protect you from the Moabites.

It must be high enough to protect you from them. It must be high enough to protect you from yourselves. It must be high enough to protect you from peace.

You may not immediately notice it, but nestled in this week’s Torah portion is an early example of war propaganda. In the vulgar and violent story of Lot is an origin myth for the Israelites’ greatest enemy: the Moabites.

The scene begins as God destroys Sodom and Gamorrah, two cities so wicked and licentious that they have to be wiped out and turned into the Dead Sea.

Only Lot and his daughters escape from that awful place. They retreat into the mountains on the east of the Jordan. There, the two daughters get Lot drunk, seduce him, and use him to sire their children.

The oldest is called Moab. And to really drive the point home, the Torah adds explicitly: the father of the Moabites.

The women in this story are not even given names. They are just grotesque plot devices to tell us how awful the Moabites are.

Those people, Israel’s nearest neighbours to the east, are so wicked that they came from Sodom. Their ancestors are so twisted that they were born of incest, drunkenness, and assault. It is a story to inspire revulsion in its Israelite listeners.

This is part of a general campaign of literary warfare against the Moabites, continued throughout the Torah.

Isaiah promises that the Moabites will be trampled like straw in a dung pit. Ezekiel vows endless aggression and possession. Amos says the whole of Moab must be burned down. Zephaniah swears that Moab will end up just like Sodom, a place of weeds and salt pits, a wasteland forever.

The war propaganda reflects real wars. The ancient Israelites did repeatedly wage war, conquer, and capture Moabites. They did kill their kings, and they did turn Moab into a vassal state.

Based on the Moabites’ texts, we can see that it also went the other way, and that Moab also captured, conquered and slaughtered Israel.

We do not know how many Israelites or Moabites died in these wars. We do not know how many people grieved their families and homes. All that remains is the propaganda of the competing tribes.

Today, it is hard to imagine why anyone would have hated the Moabites so much, or even that we would believe the hyped-up stories of how vulgar they were. With centuries of hindsight, we can see that they were probably very similar to the Israelites, but dragged into wars for the glory and material wealth of their kings.

Of course, there were dissenting voices at the time. The Book of Ruth can be read as a polemic about love between Israelites and Moabites. It is a beautifully humanising story where the central character, Ruth, is portrayed as a Moabite who is kind, loving, devoted to her family, and committed to Israelites.

As long as there has been war propaganda, there has been anti-war propaganda, and our Torah contains it all.

This Shabbat, we honour Remembrance Day. We think of all of those who died in wars past, and those who served their countries in military operations. This feels so close to our hearts, as we reflect on the great toll wars took on military personnel and their families, including many in our communities.

We remember the pain of those who have lived through and died in the awful wars that have passed.

This solemn day dates back to the armistice of the First World War, on November 11th 1918. The following year, England hosted France for a shared banquet as they recalled the ceasefire. From then on, it became an annual day of reflection on the horrors and sacrifices of war.

During the First World War itself, even as the conflict was ongoing, many challenged the war. The great British-Jewish soldier-poet, Siegfried Sassoon, charged that the war had been whipped up by jingoistic propaganda.

In July 1917, Sassoon published “A Soldier’s Declaration,” which denounced the politicians who were waging and prolonging the war with no regard for its human impact.

Sassoon lambasted “the callous complacence with which the majority of those at home regard the continuance of agonies which they do not share, and which they have not sufficient imagination to realise.”

It is true that people like me, who enjoy peace, cannot even contemplate the pain that people went through in fighting wars and enduring bombing.

Today, we honour them.

Honouring them does not mean parroting propaganda and whipping up war.

Quite on the contrary. It is the duty of every civilian to ensure as few people as possible ever have to fight in wars. It is our responsibility to minimise the number of people who suffer and die in armed conflicts. It is our task to pursue peace.

We, who will never know the sacrifices of the front line, must heed Sassoon’s call, and resist the drive to war.

So instead:

We must tear down every wall with the Moabites.

Yes, with the Moabites, and, yes, with the Germans, the Russians, the Chinese, the Koreans and the Iranians.

We must find commonalities and engage in shared struggles.

We must learn to trust our fellow human beings and distrust the propaganda of war.

We must cease all killing. The machinery of war has destroyed too much and taken too many lives. We must endeavour to put an end to violence and destruction.

We must learn to understand the people we are told are our enemies.

We must tear down every wall.

Shabbat shalom.

But Ruth was a Moabite

June 5, 2022 levtaylor

In the Louvre, there is a towering stele, engraved with glyphs in an ancient language. Cast into the stone are the words purported to come from King Mesha of Moab. It tells of how the kingdom of Israel waged war against the Moabites and subjugated them.

He tells how King Omri decided to destroy the house of Moab forever. How he occupied land and oppressed the people. How the Israelites demanded tribute from the Moabites and forced them to send hundreds of men as captive slaves.

And our sources? Our sources agree. The Bible tells the same story. In the book of Kings, Mesha, king of Moab, is described as a sheep breeder who had to hand over 100,000 lambs and the wool of 100,000 rams. He is treated as a despised servant, mocked for his weakness at being conquered. Our Bible groats that the Moabites were utterly destroyed.

But. But Ruth was a Moabite.

Ruth came from the plains of Moab where there was famine and joined herself to Naomi’s household. She joined with them and was a model of love and kindness. She was strong and noble. Ruth is still the model of decency. And she was a Moabite.

These weeks, we turn to the book of Numbers. Almost the entirety of this chapter is a polemic against the Moabites. It tells of never ending war. It talks about how the Moabites feared the Israelites strength and number; how the Israelites went and crushed them. It triumphantly promises that a scepter shall rise out of Israel and smash the forehead of Moab. Death to Moab. Death to the Moabites.

But… Ruth was a Moabite. Ruth was a Moabite. Could she be included in these celebrations of ethnic cleansing? How could anyone do that to Ruth?

In the Psalms, God jokes that Moab is a washpot. The basin in which God’s feet are cleaned. Ezra laments in disgust that Israelites would ever marry Moabites. Numbers calls the Israelites who married Moabites harlots. Deuteronomy treats this intermarriage as a sin.

But Ruth was a Moabite. And Ruth married Boaz. And their story is the one we turn to when we want to understand true love. Their union is how we imagine all marriages should be. For them, marriage wasn’t a problem. It was a joy. Who could forbid such a thing?

When King David took power in Israel, he set out to conquer and destroy the Moabites. He trapped them in the valley and allowed nobody to leave. He split the Moabite camp in two with a line. On one side, he massacred them. He killed them without exception. On the other side, he enslaved them, and kept them as degraded servants.

But Ruth was a Moabite. And Ruth married Boaz. And they has children. And grand-children and great-grandchildren. And one of those descendants was David. Yes, King David, too, was a Moabite by ancestry. He was a product of one of those forbidden unions.

In so many places, the Bible speaks of destroying and degrading the Moabites. Only a few verses in one solitary book speak of Ruth as a Moabite, and position her as a source of love and the originator of the Israelite nation.

The Bible is not so much a book, but a library in discussion with itself. It is a compendium of different contradicting voices.

Somewhere, at some time, some voice thought it was important to say that Ruth was a Moabite. And she was a model of love and kindness. And she took better care of her family than anyone could. And she was the pinnacle of loyalty and devotion. And she was the grandmother of King David. And she was a Moabite.

You might wonder why anyone would bother. The entire Bible is a torrent of hatred against Moabites. Every word is oppositional. All the history speaks of war and conquest. Why would one lone author put their head above the parapet to suggest something otherwise? Why would it be worthwhile to say that Ruth was a Moabite?

But think about it. There are countless verses of contempt for Moabites, and only one that suggests they are worthy of love. And which one do we remember? Does anyone today feel any animosity towards the ancient tribe east of the Jordan? Does anyone still take pride in Israel’s long-gone military victories against its neighbours?

No. But people remember that Ruth was a Moabite.

Empires rise and empires fall. Nations come in and out of being. The names of kings and warriors are lost to the ages. But one loving word can last a thousand lifetimes.

The voices of hatred and jingoism are fleeting. They cannot be sustained. But the voice of love – the voice of humanity – that speaks out across centuries and spans generations. It lasts long after the malaise has subsided.

Ancient Israel was a great kingdom. It was able to conquer lands and bring neighbouring nations to their knees. It could compel people to erect stone monuments to their own misery. And the thought of it makes us, at best, uncomfortable.

But, now, all we take pride in is love. The love our people have had for their God. The love our leaders have had for their Torah. The love they have had for each other. They love they have had for strangers.

Gentle words. Small memorandums of compassion. Fleeting acts of kindness.

A verse. Ruth was a Moabite. Remember that, Ruth was one of them.

Shabbat shalom. Chag sameach.

festivals · sermon

Will there still be Jews?

June 3, 2022 levtaylor

A young Talmud scholar moves from Lithuania to London. Years later he returns home to visit his family.

His mother asks: “Yossele but where is your beard?”

“Oh, mama, in London, nobody wears a beard.”

“But do you at least keep Shabbat?”

“No, mama, in London people work all the time. We have to make money.”

“Oy vey. But do you still keep kosher?”

“Mum, I’m sorry, kosher food is expensive and hard to find.”

“Yossele…” she says. “Are you still circumcised?”

Thus joke points to a perennial Jewish anxiety: will people stay Jews? Will Judaism continue?

In every generation, a study is published, fearfully proclaiming that Jewishness is declining, which will be swiftly followed by rabbinic pronouncements about how to save it, philanthropists putting money into projects that engage young Jews, and various pundits proclaiming that this proves exactly what they had always said.

Why, when this problem has been repeatedly highlighted, has Judaism nevertheless continued, and Jewishness never seen the burial it was foretold?

For starters, it turns out that many of the things that people assured us would mark the end of Judaism were not that threatening after all. At the start of the Enlightenment, Orthodox leaders agonised that, if Jews went to universities, they would be needlessly subjected to heretical ideas and turn their backs on religion. In the end, Judaism and academic study proved more than compatible.

The fear about Jews losing their beards turned out not to be so troubling either. After all, half the Jewish people had never been able to grow them! In the 90s, the great moral panic centred on mixed marriages, which, experience has shown, only grew the Jewish population, rather than diminishing it.

So, why all the worry? In fact, these concerns undoubtedly go back to the beginnings of Jewishness. In the book of Ruth, we read a story of a young woman faced with the choice of whether to remain with the Jewish people. Either she could stay with her mother-in-law and run the risk of never marrying; or she could return to her original village and begin her life again.

Being Jewish was the harder option. Being Jewish was riskier and unknown. Ruth’s sister, Orpah, chose to leave the Jews and rebuild. Ruth chose Judaism.

She must have seen something in it that made her want to stay. Perhaps it was the God, or Naomi, or the people, or the way they lived. Judging by what she said, it was a combination of all of these. She chose the harder option, because it was the more beautiful one.

That has always been the way with Judaism. High risk. High reward. Hard to maintain. Worth maintaining.

That is why we feel anxiety about Jewish continuity. We know that it is not the easy option. It takes work. So we look around for people who will do it.

Our rabbis understood this feeling well. They told a story of the revelation at Sinai: that, on the day when God gave the Israelites the commandments, God raised Mount Sinai over their heads and told them to accept them. If they took them on, they would live. If not, the mountain would come crashing down on their heads and make the desert their grave.

“Choose life” wasn’t advice. It was a threat. Of course, they accepted.

But, said the rabbis, there were other times when they took on the commandments too. When there were no threats from God but plenty from the ruling powers. They point to the story of Esther, when the Jews lived under Persian imperial rule and could have been slaughtered for practising their religion. God did not appear to make promises or offer consolation. But they chose Judaism anyway.

This is a narrative of how Judaism has been continued. On an individual level, this is what happens to many of us. As children, we go to synagogue because our parents tell us to. We live their ways and eat their food because we have no other choice. Now, as adults, we turn up because we want to. There is no compulsion to attend. We do it because we have found in it something beautiful and worthwhile.

This is true, too, of our history as a community. There was a time when we had no choice but to be Jewish. Think of the periods when Jewishness was stamped on our passports and our job application papers; when being Jewish determined what jobs we could do and where we could live. We kept up Judaism because we had no other choice.

But now we have reached a time when it is a choice. Nobody is making us be Jewish. We sustain it because we want to. You who have turned up this morning could have gone anywhere. You could have done anything. But you chose to come here. Like Ruth and Esther, you decided that something in Judaism was beautiful and worthwhile.

You decided that this religion and these festivals have meaning. That is why I’m not really worried about Jewish continuity. I know that you are keeping it alive. I know that, in every generation, as long as there are a good few people who think Judaism is worthwhile, it will be.

On Shavuot, we renew our covenant with God. We take on the Torah once more. We decide to keep the flame of Jewish truth burning.

And, because of that, Judaism lives on.

festivals · sermon · theology

Falling in Love is a Choice

May 29, 2020June 2, 2020 levtaylor

Lately, I’ve been thinking a lot about falling in love. Maybe it’s the spring heat of May. Maybe it’s the newborn baby delighting me with his first smiles. Maybe it’s my boyfriend moving down from Manchester. Or, perhaps, it’s because it’s Shavuot.

The model of a loving relationship in Tanach is of Ruth and Naomi. It may sound strange to think that two women could be such an example even in Orthodox Judaism, but Ruth’s words are used in wedding liturgies to this day, as well as recited by proselytes upon their conversion to Judaism. Why is it that this text connects falling in love, joining a faith and receiving the Torah at Shavuot?

After Ruth’s husband dies, her mother-in-law, Naomi, begs her to leave. But Ruth responds:

Entreat me not to leave you, nor to turn back from following you. Wherever you go, I will go. Wherever you lodge, I will lodge. Your people shall be my people, and your God, my God. Where you die, I will die, and there I will be buried. May God do so to me, and more, if anything but death parts you from me.

When Ruth tells Naomi she will never leave her, Naomi puts up every possible objection. It would leave her without a husband or income. Her sister has gone. Anybody would leave her. Be sensible. Go.

But Ruth refuses to see sense. Her choice to stay with Naomi is irrational. She could never explain it in a way that makes sense to anyone else. Something more powerful than reason must have gripped Ruth’s heart. Surely it was love. Messy, confusing, irrational love.

Is that not how falling in love really feels? For anyone who has felt it, is love not completely illogical and nonsensical? Nobody could reason it. It runs not just contrary to reason but is almost its opposite.

And yet, somehow, love is also a choice. Ruth stayed with Naomi because she wanted to. She could have stopped up her heart, grieved and left her mother-in-law. But she stayed. Because love is nothing if it isn’t freely given.

At first it feels like the lapping of an emotion at your insides. And then the waves of longing seem to get bigger as they ask to be allowed to grow. And then you make a choice. If you are not ready to fall in love, you can walk away from its shores. But if it feels right, you will dive in and let its waters subsume you.

Whether with a first partner or a best friend or a newborn baby or a brother or a mother or a spouse to whom you have been married for years. Love, when it comes, is a choice. But it is a choice we cannot help but make.

I think the same is true of faith. It is not something that can be reasoned or explained, but only felt. Religious belief starts as a nagging feeling of suspicion that there might be something greater than what our senses perceive. After that, we have to make a choice. As Einstein put it, either everything is a miracle or nothing is.

And so, faced with a latent sense of wonder, the faithful make a choice about how to see the world. For those who believe, God is manifest in everything that exists. Every facet of nature is a revelation of God’s truth and a calling to accept it.

This, to me, was the true miracle of Sinai. It is that, like those who fall in love, the Israelites made an irrational choice that changed their lives and stuck with it. Shavuot is the celebration of the receiving of the Torah. It is the renewal of our wedding vows with God. Whereas anniversaries between human beings celebrate the date of falling in love, Shavuot is the anniversary of our falling in faith.

We are told so much about the fanfare that greeted the Israelites when Moses received the Torah. Thousands of people gathered round and all witnessed exactly the same thing. Thunder and lightning. A giant cloud descended over the mountain. A horn blast sounded loudly from the air. The whole mountain became cloaked in smoke and shook on its foundations.

But a cynic could have looked at all this and said: these are just natural phenomena. Thunder and lightning on the desert are rare, but they happen. It wasn’t really a shofar blasting from the sky, but the sound of sonic shock waves from the lightning. The mountain didn’t really move, it just felt like it from all the noise.

And that would be the rational position. But the Israelites were not interested in reason. They were falling in faith.

When Moses came down the mountain, his face was radiant and shining out beams from his cheeks. He carried with him two tablets, inscribed with the laws that would govern the nation for generations. The Ten Commandments.

Some say that, as he descended, the desert mountain erupted in blossoming flowers. Some say the Commandments were written in black fire on white fire. Some say the mountain was upended and suspended over the Israelites’ heads.

And, of course, any sceptic could have said: this is trickery. God did not write those laws, but Moses made them himself while he was hiding up that mountain. These flowers and fires are just sleight of hand by an adept magician.

And that would be the rational position. But the Israelites had made a choice to accept faith over reason. Thousands of them, huddled together in a strange place, made the decision to accept a beautiful belief over a plausible one. And nobody objected. Out of the many hordes assembled, nobody suggested that it was all a lie or a collective delusion. They let faith dictate to them.

And what did that faith say? That God is personally interested in the lives of people, even in those of refugees and runaway slaves! That the moral fate of the universe rested in the hands of a persecuted people, who were singled out to be light unto the nations. That love, truth and justice mattered more than could be calculated.

As Liberal Jews, we place a great deal of emphasis on reason, and rightly so. Reason keeps us from blind submission to antiquated and offensive ideas. It helps us keep Judaism alive in our own time. But we must also celebrate faith. Sometimes we hold beliefs that cannot be pinned down by logic, but can only be felt. Sometimes our irrational choices are so compelling that we live our lives by them.

Like having faith. Like seeing beauty. Like believing in miracles. Like falling in love.

Chag Shavuot sameach. Shabbat shalom.

love in the mountains

I gave this sermon for Shavuot on 29th May 2020 over Zoom for Three Counties Liberal Judaism.

judaism · sermon · torah

Shavuot 5778

May 21, 2018May 21, 2019 levtaylorLeave a comment

Chag Shavuot sameach.

Thank you so much for inviting me to speak here.

I have come here, first of all, to represent Leo Baeck College, where I am going into my second year of studying to be a rabbi. But there is a special reason why I’ve been invited to this specific synagogue on this specific day. Today, for the first time ever, my friend Rokhl leyned from the Torah. Her teacher, my teacher, and a figure well-known in this community, Chani Smith, suggested it might be appropriate if I come and join in today’s celebrations by preaching. It is an honour to be able to do so.

With that in mind, I hope everyone will excuse me if I indulge in kvelling a little bit before I start. Rokhl, watching you leyn Torah was an incredible experience. Growing up as a girl in the Orthodox world, I know that you were denied the chance to engage with Torah in the way you wanted. You told me of how intense it was, earlier this year, when you held a Torah for the first time. You have done so much to bring Jewish life to people who might otherwise feel excluded from it – as a singer here, through your Yiddish song classes and in the way you have reached out to people to create Judaism with you, especially women.

It is fitting, then, that your occasion to read Torah should fall on Shavuot. Shavuot is a multi-faceted festival: it is a time when we stay up all night, studying and praying. It is a time when everybody tries their hand at baking cheesecakes. It is a celebration of our receiving the Torah at Sinai. But, most of all, it is a time when we read that most beautiful megillah, the story of Ruth.

Ruth stands out in the biblical canon for its poetry, its gorgeous narrative structure, and its deep theological exploration of difference. It stands out, too, because it is one of very few stories that speaks of women as religious leaders. In today’s megillah, Naomi’s two sons die, leaving behind her two Moabite daughters-in-law, Ruth and Orpah. Naomi begs her daughters-in-law to leave her. Orpah weeps as she leaves Naomi behind, but Ruth insists on staying.

Ruth utters these powerful lines: “Please do not ask me to leave you. Wherever you go, I will go. Wherever you lodge, I will lodge. Your people will be my people. Your God will be my God.”[1] Thus begins a unique story, where women are the only active agents, and where their relationship to each other and to Judaism is the centrepiece.

True, men appear occasionally. Boaz appears as an Israelite man, and Naomi encourages Ruth into a relationship with him. But, according to the rabbis’ commentaries, Boaz died on his wedding day. He existed in this story to fulfil a function, of providing Ruth with a child. He appears only briefly, after which Naomi and Ruth go on to raise their child together.[2] David, king of Israel, is listed as a descendant of Naomi, not of Boaz.[3]

The rabbis took this story a step further. From these lines, they interpret that Naomi was instructing Ruth in halachah. She was informing her of the mitzvot, telling her of all the difficulties that could be involved in becoming Jewish. Naomi tells Ruth that Jews spend their time in study houses, not circuses, and Ruth answers “Wherever you go, I will go.” Naomi tells Ruth that Jews affix mezuzot to their homes and Ruth answers: “Wherever you lodge, I will lodge.” Naomi tells Ruth that Jews rise and fall together, so Ruth answers: “Your people will be my people.” Naomi tells Ruth that God is One. Ruth answers: “Your God will be my God.”[4]

Ruth hears all this, and she insists on staying. In the rabbis’ interpretations, then, we have a woman knowledgeable in Torah and teaching it to another. We have a woman who insists, despite all the obstacles presented to her, that she wants to have a relationship with Torah.

That, indeed, is the message of Shavuot. The story of Sinai teaches us that divine revelation was a collective experience of the whole Jewish people. It was not only men or the educated who received Torah, but everyone. The story of Ruth teaches us that divine revelation is a deeply personal and ongoing experience. The study of Torah is the birthright of all Jews, and this story is well-exemplified by the case of Ruth, a foreign woman who joins the Jewish people.

Last week, the UK gained its first Orthodox woman rabbi. Dina Brawer flew out to New York to receive semicha, and pledged her hope to be a role model for women. She joins a long line of women religious leaders, including Ruth and Naomi, but we in the progressive Jewish communities should be exceptionally proud of our role in paving the way for this success. It was the forerunner to Leo Baeck College, the Hochschule in Germany, that ordained Europe’s first woman rabbi, Regina Jonas, in 1935. Jackie Tabick, the head of the Reform Beit Din, became the country’s first woman rabbi, in 1975. Rabbi Laura Janner-Klausner is one of the only women to head up a major religious movement, not just in the UK, but worldwide. We have pioneered gender equality, and will continue to do so.

There is a reason I say all this. I have come here to represent Leo Baeck College. Leo Baeck College is the heartland of the best of Judaism in Europe. It trains rabbis from the UK, France, the Netherlands, Russia, Poland and Italy. It is, of course, the institution that ordained every rabbi in this synagogue. Without the College, our Judaism could cease to exist. Our Judaism – that insists on the importance of women in leadership. Our Judaism – that maintains our ancient heritage of leyning in a style totally unique to these islands. Our Judaism – that creates space for all those who want to study Torah. We need the College in order to give this, living Judaism, a future.

I therefore urge everyone here to support the College in whatever way they can.

And I wish you all – a chag sameach.

ruth and naomi

I gave this sermon at Edgware and Hendon Reform Synagogue on Shavuot morning to promote Leo Baeck College.

[1] Ruth 1:16-18

[2] Midrash Zutta

[3] Ruth 4:17

[4] Ruth Rabba 2