Faith-Based Communities Can Encourage Dialogue, Tolerance, and Understanding to Build Bridges
By Rabbi Peter W. Stein, Senior Rabbi, Temple B’rith Kodesh, Rabbi Rachel Schmelkin, Associate Rabbi, Washington Hebrew Congregation, and Rabbi Elaine Rose Glickman Adjunct Rabbi, Temple Emanu-El
This article was published in collaboration with the One America Movement through the support of A More Perfect Union: The Jewish Partnership for Democracy.
A House of All Peoples
By Rabbi Peter W. Stein – Senior Rabbi, Temple B’rith Kodesh in Rochester, New York
On the Jewish calendar, the final month of the year, known as Elul, is a time of soul-searching and reflection. It is a time to prepare both practically and spiritually for the High Holy Days and the new year. It is a season to dream big about the world we want to see and to imagine how to make that world a reality.
With Rosh Hashana just 33 days before Election Day, this is the time to think about how faith communities can embrace and include diverse identities and perspectives. How can we build bridges during this season?
Countering Homogenous Communities
In Isaiah 56:7, the prophet proclaims, “My house shall be called a house of prayer for all peoples.” This lofty ideal demands that we remain open to the extraordinary spectrum of beliefs, even when they make us uncomfortable. So many of us live in homogeneous communities, surrounding ourselves both professionally and personally with those who look and think and believe like us. This flies in the face of what Isaiah urges us to do. We should embrace everyone in our homes and communities.
Many years ago, one of my professors, Dr. Eugene Borowitz of blessed memory, proposed a spiritual exercise: when we encounter people, no matter how different they may be, we should say to ourselves, “they too are created in the image of God.” Yet it is exceedingly difficult to cultivate this kind of spiritual embrace. When we encounter someone with different beliefs, it is all too easy to assume they are wrong or misguided.
In this political season, I propose that we work hard at assuming good intent. Whatever the outcome of the November 5th election, we will only strengthen our country if we adopt an attitude that centers on the fundamental patriotism and goodness of our fellow Americans.
Honest and Respectful Debate to Build Bridges
It is certainly appropriate during this election season to vigorously debate the issues and to campaign passionately for people to vote for our chosen candidate. Our houses of worship can model that kind of engagement, but we must also model debate and discussion that is respectful, affirming, and reinforces the essential goodness of our fellow Americans.
People of faith can take the ancient prophetic ideal and make it the focus of our political engagement today. Our “house of elections” must be called a house for all peoples. It is a cornerstone of our American democracy that everyone has a voice, and that when those voices have spoken, a transition of power follows.
People of faith should be proud, distinctive, and extraordinarily diverse. As we prepare for the Jewish High Holy Days and the American High Holy Day of Election Day, let us be open to honest and respectful debate, and then let’s join together for the ongoing pursuit of justice, equality, and peace.
Take the Time to Get to Know the “Other Side”
By Rabbi Rachel Schmelkin – Associate Rabbi, Washington Hebrew Congregation
My friend Tom is an evangelical pastor and one of my most cherished relationships. We met in the aftermath of the violent and deadly 2017 Unite the Right Rally in Charlottesville, Virginia where I served as a Rabbi at the time. The One America Movement brought us together as part of a small group of diverse faith leaders.
I was eager to prove to myself that I could handle listening to an evangelical pastor’s ridiculous and misguided views. I knew others in our group were on “my side,” but Tom was different. Perhaps I could grow, I thought, by forcing myself to tolerate someone I disagree with. Maybe if I listened deeply enough, I could find holes in his arguments and help him realize he had it all wrong.
We met a few times, but left politics out of the conversations. Weeks turned into months, and still, I didn’t know for sure where Tom stood on key issues like abortion, gun control, or immigration. Instead, I knew he shared my love of Thai food, and we both faced similar challenges that come with life on the pulpit. I began enjoying my time with him as if he was a new friend.
Tough Conversations Are Needed to Build Bridges
Eventually, we had to address the topics most likely to drive our group apart. The CEO of the One America Movement, Andrew Hanauer, taught us how to discuss contentious issues using a productive, healthy, story-centered approach. The conversations that ensued were as painful as they were enlightening. We didn’t change each other’s minds, but we saw one another’s humanity. As I listened to Tom, I understood where he came from even though I strongly disagreed. I felt the kind of care and compassion that I would for a dear friend, which he now was.
Tom and I still call each other often. He updates me on his 90-pound Lab, Grayson, and about his work at the One America Movement. I update him about my family and work at the Washington Hebrew Congregation. Usually, we discuss politics, challenging each other with humility and respect.
How did we come to have such a deep and sacred friendship? By moving slowly, by taking our time, and by tolerating the discomfort of not knowing exactly where the other person stood. Just as the Israelites wandered in the wilderness on a long, slow journey for 40 years — in the end, they reached the Promised Land.
As we approach a divisive election in a time of heightened polarization, we must reach across the aisle to build bridges and have the courage to get to know the people on the “other side.” As we do, we should not jump too quickly into hot topics and major debates. We should move slowly with intention, knowing that if we stay in the wilderness long enough, the person we plan to dislike and hope to prove wrong, could become a confidante and cherished friend by the time we reach our destination.
To Build Bridges, Remember the Story of Achan
By Rabbi Elaine Rose Glickman – Adjunct Rabbi of Temple Emanu-El in Sarasota, Florida
Many of us may be familiar with the story of Jericho. In the story, the Israelites marched around the walls of the fortified city of Jericho for six days. On the seventh day, the Israelites rose at dawn, and again, they marched–encircling Jericho one, two, three, four, five, six times. As they began the seventh circling, horns blasted and people shouted–and the walls, as they say, came tumbling down.
God had instructed the Israelites to take nothing from Jericho for themselves. No person or tribe should benefit from the wealth of the city. One Israelite soldier, Achan, did not obey this command. Seeing the opportunity to enrich himself, Achan stole textiles, pieces of silver, and a gold bar and buried them in his tent. Soon after, the Israelites again marched into battle. This time, there was no triumph. The Israelite soldiers were routed, chased, and mocked as they retreated.
“Did You lead us to the Promised Land, only for us to be defeated?” Joshua demanded of God. “Why have You allowed this to happen?” And God replied: “The Israelites have stolen. They have broken faith.” Only one man–only Achan–had stolen. But God’s words are these: “The Israelites have stolen. They have broken faith.”
That the whole community is defined by the act of Achan–of a single person–seems unfair and arbitrary. It might remind us of the awful teacher who punishes the whole class because one kid misbehaved. But the Achan story also rings true. After all, if our community has a thief in our midst, we become a community of criminals. If our community has a duplicitous person, we become a community of treachery. If our community has someone who flouts authority, we become a community of lawlessness.
Fear Leads Us to See Others as Achan
The story of Achan is over three thousand years old, but it feels contemporary. It feels urgent. I think the story illuminates the polarization around us. Like the Israelites, we feel vulnerable, threatened, and afraid. And when we feel vulnerable, threatened, and afraid, we are unable to build bridges with others—we see them as Achan.
Is there an anti-Zionist activist, a demonstrator to defund the police, or a self-proclaimed socialist who plans to vote Democrat? That person is Achan; and their presence means that the Democratic party hates Israel, law enforcement, and the American dream–and so does everyone in it. Is there an anti-abortion advocate, a climate change skeptic, or a self-proclaimed Christian nationalist who plans to vote Republican? That person, too, is Achan; and their presence means that the Republican party hates women, science, and minorities–and so does everyone in it.
When we see others as Achan, we don’t see their complexity, lived experiences, and humanity. Instead, we stick with people we feel comfortable with, those who believe, profess, and vote as we do. Doing so keeps our beliefs intact. It helps us feel safe. It assures us that we are right.
But what if we’re not? The first Achan disregarded those around him. He saw only his perspective and considered only his wants. In doing so, he weakened and harmed his community. Let us guard ourselves against Achan. And let us guard ourselves against becoming him.
This article was published in collaboration with the One America Movement through the support of A More Perfect Union: The Jewish Partnership for Democracy. If you enjoyed this article, please make sure to like, comment, and share below. You can also read more of our Political Pen Pals debates here.
Rabbi Peter W. Stein
Rabbi Peter W. Stein is the Senior Rabbi of Temple B'rith Kodesh in Rochester, NY. He was ordained at Hebrew Union College-Jewish Institute of Religion. In over a quarter of a century in the rabbinate, Stein has been dedicated to social justice and community building efforts, with a particular focus on interfaith relationships. He serves on the adjunct faculty of a Christian seminary, the Colgate Rochester Crozer Divinity School.
Rabbi Stein is engaged with the Religious Action Center of Reform Judaism, Pardes, and the One America movement, working to create healthy and productive debate and dialogue. He is the president of the Rochester Board of Rabbis and Cantors, and a national committee chair with the Central Conference of American Rabbis.
Rabbi Rachel Schmelkin
Prior to joining Washington Hebrew Congregation, Rabbi Rachel Schmelkin was the Director of Jewish Programs at the One America Movement and Associate Rabbi at Charlottesville’s Congregation Beth Israel. She was active in Charlottesville’s interfaith and social justice community, was an involved member of the Charlottesville Clergy Collective, Congregate C’ville, and The Women’s Clergy Circle. She received Truah’s “Action Under Fire Award,” for her work during and after the 2017 Unite the Right Rally. In September 2022 she was honored as a Uniter at the inaugural United We Stand Summit at the White House for her work crossing divides.
Rabbi Elaine Rose Glickman
Elaine Rose Glickman serves as Adjunct Rabbi of Temple Emanu-El in Sarasota, Florida, and Assistant Executive Director of the Women's Rabbinic Network. A past editor-in-chief of the CCAR Journal: The Reform Jewish Quarterly and creator of the blog “The Streets of Jerusalem” for the Jerusalem Post, she has written, edited, and contributed to a dozen books, including the National Jewish Book Award finalist Sacred Parenting, The Messiah and the Jews, and the Encyclopedia of Antisemitism. Her essays on Israel and the hostages of October 7, gun violence, sexual assault, and the plight of Iranian women have been published in local and national newspapers.