Along with many members of the Conservative Movement and Conservative rabbis this week, I received a letter from the leadership of our sister Israeli movement, the Masorti Movement, explaining the latest developments in the inexplicably complex effort to gain access to the western retaining wall of the Temple Mount for prayer by non-Orthodox groups of Jews.
This length of retaining wall is as close to the site of the great Temple as we Jews can get. The Temple was the focal point of the Jewish world from the time of Solomon (10th century BCE) to its final destruction at the hands of the Romans in 70 CE. For close to two thousand years, the western wall has served as the prime pilgrimage destination for Jews.
I remember my first visit to the western wall quite vividly: it was 1973 and the approach to the section of the wall reserved for prayer was much simpler than it is today: no gates. It was a quiet place for contemplation and prayer. There was a very low, moveable metal barrier separating the men's section from the women's section. I was overcome by the confluence of physical reality and the mythic power of biblical narrative before my eyes. I was in that place.
I'll admit I was young and in love and in Israel for the first time in my life . . . but with all that being said, I am sure that it was not the stars in my eyes that blinded me to political and religious tensions around the site. It is that over the decades, this site has accrued layer over murky layer of political and religious, politically religious and religiously political conflict. The tensions and confrontations that now muffle the spiritual significance of the kotel were just not there before the intifada, and before the non-orthodox movements began to establish Israel-rooted congregations, youth movements, seminaries and organizational structures.
Except for one day a year, on the fast of the 9th of Av, the day on which we commemorate the destruction of the Temple in 70 CE, I am not moved to pray at the western wall. That's my choice, for my own reasons. The centrality of this site in Jewish history, Jewish practice, Jewish spirituality is absolute and it should not be acceptable that Jews wishing to pray in proximity to this retaining wall should be booed and assaulted and physically removed . . . or even have to ask special permission and special access when other Jews have free access any time at all.
The leaders of the Masorti Movement in Israel are eloquent, determined people of vision and understanding. Understanding that there is a wide spectrum of Jewish identity and Jewish practice and Jewish community in the world, and it all converges on Israel. How ironic it is that in the only sovereign Jewish state in the world, Jews are discriminated against for their Jewish commitments. Trained and ordained in Israel, the only place in the world in which the marriage or the conversion I conducted is not recognized by the government of the country in which I was trained and ordained.
We are not understanding each other well, we diverse Jews. The principle of כלל ישראל / klal yisrael / the collective concern for the collective of the Jewish people is atrophying from disuse.
I pray that we will, none of us, receive such letters from Jerusalem again.
Rabbi Amy Levin
has been Torat Yisrael's rabbi since the summer of 2004 and serves as President of the Board of Rabbis of Greater Rhode Island.