Exploring Babylon: Chapter 1.2
Deuteronomy closes with hopes, on the banks of the Jordan and declarations of Israel’s particular relationship to God:
So Israel dwelt in safety
the fountain of Jacob alone…
Happy are you, O Israel!
Who is like you, a people saved by the LORD,
the shield of your help,
and the sword of your triumph!
Much later, after Israel had experienced more trial and loss and exile, the idea developed that God was in exile along with the People, as much in need of rescue as the People. In particular, Sukkot prayers include a verse, “Ani va-ho” — sometimes translated as “Yourself and us!” or “Rescue me and the divine name!” — followed by another that begs:
As You rescued the communities You exiled to Babylonia, and Your merciful Presence accompanied them — so save us.
This line of thought, which has been developing for centuries, is mean to teach that “when there is suffering in the world, God is not on the side of the oppressors. Rather God is with the oppressed and suffers with them” (from Or Hadash: A Commentary on Siddur Sim Shalom; download and more at Rabbinical Assembly).
The idea that “God is with the oppressed” is too often, I fear, used as a sort of universal Coup-fourré card, a “safety” to correct any “hazard,” so as to stay on the road.
…For those who never played the old card game Mille Borne, maybe “ace in the hole” or “Get out of jail free” card will make more sense; but I find Coup-fourré — the process whereby one is able to surmount a pitfall and keep rolling along — more apt here….
It is way too easy to let “God is with the oppressed” console the already comfortable while leaving the afflicted with their travails. As we enter the new year, I think it’s time for the comfortable among us to examine our “safety” cards.
Following God’s Example
We must ask ourselves where we are when there is suffering and injustice in the world. It’s not enough to be concerned or write letters or even stand out in the street in protest — although all of those things are important. God went into exile with us, and something similar is required of us, if we are to make any progress on racial and ethnic justice issues.
We must take steps to remove any sense that we are somehow entitled to dwell in safety — as we find Israel at the close of Deuteronomy — when others cannot. If God could join us in exile, we can work to dismantle White Supremacy and other protections that can never be equally shared. Where there is suffering in the world, we cannot simply declare ourselves “on the freedom side.”
We’ve got to follow God’s example, to the extent we are able, and be willing to be vulnerable, explore what it’s really like in Babylon, not just our romantic ideas about it from outside. We have to look carefully at any place where oppression thrives and ask, “how we are complicit?” Really, deeply, honestly ask ourselves and our communities: “Which side are you on, my people, which side are you on?”
And then take action, even if it means compromising our own safety or sense of self.
NOTE: A version of this mini-dvar [word, sermon] was given at Fabrangen and Tikkun Leil Shabbat joint Simchat Torah celebration, 10/11/17.
“Babylon” (Bavel) means many things in Judaism and in U.S. popular culture. Join “A Song Every Day” in Exploring Babylon over the next 40 weeks.
Which Side Are You On?
Background on the song/chant —
Florence Reece (more here) wrote “Which side are you on?” lyrics in 1931 as part of labor organizing effort —
Freedom Singers adapted it for the mid-20th Century Civil Rights movement —
A version of this is still used, as in #BlackBrunch in Oakland (above), but protestors in the Movement for Black Lives also use a combination song and chant, as in this snippet:
Chant: [Example Leader] was a Freedom Fighter
who taught us how to fight
We gonna fight all day and night
until we get it right
Sing: Which side are you on, my people, which side are you on?
We’re on the freedom side!