In the movie Fiddler on the Roof, young Leibesh asks the rabbi, “Is there a proper blessing for the Czar?” to which the esteemed rabbi replies, “A blessing for the Czar? Of course! May God bless and keep the Czar… far away from us!”
Humor notwithstanding, I am led to believe that there was, indeed, a blessing for the Czar. One might go so far as to claim that Judaism has a ברכה (berakha), or benediction for everything. Perhaps that is due to Judaism’s desire to invest everything with a sense of the holy; God created everything so God should be thanked for creating everything.
Indeed, this is indicated even in one of the prayers uttered over food: “Blessed are You, Adonai, our God who is king of the universe, for everything exists by His word.”
While many of these berakhot make perfect sense, now & then we run into one that might require some thought. For example, what is the proper ברכה (berakha) to say when one sees exceptionally strange looking people? Yes, believe it or not, there is such a prayer. The Talmud (Berakhot 58b) makes it clear that “exceptionally strange looking people” are those whose appearance seems to differ from us in some substantial way, either in height or color, for example.
This seems to be, by modern standards, a dangerous prayer, almost comical in a society that celebrates diversity. Why should someone whose physical appearance deviates from the majority require a ברכה (berakha)? How short, tall, odd, must one be before one requires a special prayer? The obvious answer is that such a person does not require any special benediction at all.
It is of some interest that this blessing, “Blessed are You, Adonai, our God who is king of the universe, who alters the Creation.” is generally regarded as a prayer of thanksgiving. That is, we are not asking God’s pity on those who are different, we are thanking God for creating diversity. In Hebrew, it reads: Barukh atah Adonai, Eloheinu melekh ha’olam, mishaneh haberi’ot. In fact, the Hebrew verb, mishaneh, comes from the same root as nishtanah in the Mah-Nishtanah that we recite on Passover, indicating that this night is different - altered from the usual routine.
There are several places in the Jewish tradition where such diversity is lauded. We have a story where no less than King David, before he becomes king, questions why God would would create flies, spiders, & people of diminished intelligence. Later, David will learn the answer & acknowledge God for the creation of these things. The Biblical story of Migdol Bavel, the Tower of Babel, is best understood as a testament to God’s creative genius. Though this tale can be explained in a number of ways, the punishment makes no sense unless we see it as God’s way of increasing diversity among people.
Diversity among people is a testament to God’s creative genius. People don’t have to be the same. They can differ physically, emotionally, socially, politically, religiously, in any & every possible way. This is the theological lesson that extremists of any religion or socio-political movement tend to ignore. A “my way or the highway” attitude limits the creative power of the Almighty Creator; it diminishes the stature of God. Such attitudes are anathema in Judaism. Tolerance, on some level, is built right into the system.
The acceptance of diversity does not merely extend to other peoples & religions. Jews must learn to accept the differences that exist within their own ranks. Orthodox Jews are not medieval, Reform Jews are not beyond the pale, Conservative Jews are not wishy-washy. Each has its strengths & its weaknesses. As our father Jacob taught us long ago, splitting the camp ensures survival of the group.
However, acceptance of others does not have to imply adoption of their ways. There is no reason for the Orthodox to abandon the mechitza simply to please non-Orthodox streams. Similarly, Reform Judaism does not have to give up patrilineal descent simply to please less liberal streams of Judaism. At the end of the day, we are not one community, we are several communities. Acknowledging the differences without adopting them is no sin. Rather, it is an acceptance of God’s creative genius.
And, at the end of the day, that is what Judaism should be all about, acknowledging God, & thanking Him for the differences that exist.
So… Barukh atah Adonai, Eloheinu melekh ha’olam, mishaneh haberi’ot.
Shalom uverakha (peace and blessing),
Rabbi Ronald B. Kopelman
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