Vayeshev 2008 Diamond

The Problem with Tolerance and Dialogue

Rabbi Mark Diamond

(This week's devar Torah is dedicated to the memory of Rabbi Dr. David Lieber, of blessed memory. Dr. Lieber was President Emeritus of American Jewish University (University of Judaism), a past President of the Rabbinical Assembly and editor-in-chief of the Etz Hayim Torah and Commentary, a seminal work read and studied in Conservative synagogues throughout North America. I was fortunate to know Dr. Lieber as a revered rabbi, scholar, teacher, mentor, colleague and mentsch. He was everything we hope to be, and his death leaves a great void for all of us who respected and loved him. Yehi zikhro barukh - may his memory be a blessing.)

Earlier this week, I was honored to address members of the Los Angeles World Affairs Council on the theme "Worshiping One God: Interfaith Dialogue--Christianity, Islam and Judaism." My co-presenters were the Rt. Rev. Alexei Smith of the Roman Catholic Archdiocese and Imam Dr. Muzammil Siddiqi of the Islamic Society of Orange County. Each of us spoke about our respective interfaith activities and participated in a thoughtful question-and-answer session with the large and diverse audience.

In my remarks, I commented that my two least favorite words in religious and interreligious work are tolerance and dialogue. Tolerance is praiseworthy, but we need much more than tolerance in our divided world. We should strive to gain:


-Knowledge of the beliefs and practices of others
-Understanding of our similarities and differences
-Respect for the faith traditions of our neighbors
-Passion for our own religious faith
Compassion for all of God's children

Dialogue is another overused word in the interfaith arena. I have grown weary of interfaith dialogue, for I firmly believe that we need to reach deeper in our interreligious work. It's pleasant to hold hands and sing Kumbaya at interfaith programs. It's important for leaders and adherents of diverse faith communities to come together for celebrations and sad occasions. Yet we must move beyond public dialogue and communal milestones to joint study, prayer and service. We do well to heed the wisdom of Shimon HaTzaddik who taught (Pirkay Avot 1:2) that the world rests upon three pillars--Torah, avodah and gemilut hasadim--learning, worship and acts of love and kindness.

The weekly Torah portion bears a message of the redemptive power of gemilut hasadim. It tells the narrative of the bitter relationship between Joseph and his brothers. In the climactic moment of their encounter in the wilderness, Reuben convinces his brothers to cast Joseph into a pit rather than murdering him on the spot. Later, when he realizes that Joseph is missing from the pit, he rends his clothes in grief and mourning. He mistakenly believes that his efforts have been in vain. Commenting on Reuben's conduct, Sefat Emet writes that we often despair that the good deeds we have done have made no difference, when, in fact they have changed the world.

It is time for our interfaith efforts to move beyond tolerance and dialogue. It is time for people of faith to work together to uplift the fallen, heal the sick, shelter the homeless and feed the hungry. We know that each and every act of love and kindness does make a difference. As we prepare for the festival of Hanukkah, let's rededicate ourselves to the sacred task of healing our community and our world.