Greetings from Jerusalem friends and family,
Let me begin by saying the words I will be able to convey here won't begin to do justice to the richness and expansiveness of the content we are experiencing here. When you get the opportunity, please press into each of us for further explanations. Part of that plea stems from the fact that it is late here, and I have every desire to keep you abreast to the developments of ours story while we experience it, but there is little break in the onslaught of amazing and heart wrenching narratives we have the unique opportunity to step into during this short time we have. I am beyond grateful for that, although it will surely fall short of the complete picture.
Our first encounter of the day began with Jared, a spirited Israeli scholar who began his immersion into the development of knowledge of the Holy Land 20 years ago with what he thought would be a pit stop in Israel before starting his life over in France. He never made it to France. He was captivated by the richness of his heritage when he was compelled by a friend to explore knowledge contained in written history of his faith. He entered Yashiva with the commitment of studying for a year and left five years later to start his own. Not because there were a shortage, but he wanted to create a space to investigate the ancient practice of makhloket (constructive disagreement).
Jared's explorations of makhloket will continue to yield fruit for our group when he dove into Hebrew texts for the justifications and reasons for the communal practice. He asked us to weigh our deep memories and search how to tease out the relationship between how we hold our memories, our personal history. When we look at those beginnings of our story, we can compare how we hold that to our communal history. Where does our hard trust and certainty find balance with doubt? When we extrapolate that to our faith and societal history, how can we find the middle of the rigidity of certainty with the flexibility of doubt? The practice of makhloket would say that if we do that as a community, and give appropriate weight to the narrative that is in dissonance with our interpretation or belief, we can grow together in knowledge and experience. He showed us the Mishna and Talmud have remarkable experience in engaging in humility that exudes shalom. More on that for future conversation.
Jared took us to the Western Wall to explain to us some of the history and significance contained in the most sacred space of the Jewish faith. He contended with the diversity of implications that the symbolism and weight of that landmark has had for the survival of Judaism. From there we rounded the corner into the sacred archaeological space of the southern wall, where for centuries devout Jews would pilgrimage to ritualistically cleanse themselves and ascend the steps to submit their offerings to God. He put into context the historical balance of how the Jewish population had to contend with as they sought to preserve their heritage and faith while living in a Roman empire. The richness of the comparisons with how we still have to seek that balance today were left for us to chew on.
We dove deeper into the archaeological ruins to the unearthed ruins of the market street that would have ran along the western wall to meet the southern stairs. Jared vividly painted the picture of the vibrant world that would have existed as Jews approaching the stairs would entered. He helped us imagine the areas to buy sheep if your unblemished offering wouldn't have remained as such after a long pilgrimage, the vibrant marketplace and the currency exchange allowing for a diversity of money to be translated into the local shekel for their offering and tax obligation. The same exchange tables which would later be turned when a local rabbi with an upside-down theology walked that street.
The group migrated back to the hotel through the Suk market in the Muslim quarter for an endless offering of delicious falafel, pita, and countless toppings. We had little time to process (food or thoughts) before being met at our hotel by Sheik Ehab, the third most prominent cleric at the Al-Aqsa mosque. He graciously began by notating questions from our group, explaining that he would be grateful to provide his response to any thought that we are currently wrestling with about Islam, its culture and practices, and its global presence in our current setting. To say this was a humble request by him would fall short. The Sheik started his responses with my question of his understanding and interpretation of jihad. I thought it would be fun to set the stage with a light topic. His direct eye contact with me started the second he finished reading my question, and before he began his response he explained to me that he thought my name was beautiful, and that in Arabic they have a similar name, Rayyan. Rayyan means to be satiated of water, one who isn't thirsty. I was instantly floored given my personal story, one which he would have had no way of knowing, and I could have left the room right then and there to try to digest that experience. However, he continued with a heart felt description of how the phrase jihad has a much deeper meaning that its global understanding connected to violence. Jihad means "facing" and is first and foremost a practice of facing self, waging war on self. On temptation. On the shortcomings that we are subjected to when we operate in a world that takes us outside of self. He went on to explain more, and it was moving. With the same richness and compassion he answered nine more questions over the next two hours. He held the compassionate gaze with every single person directly as he provided insight on what he enjoys most out of his faith, the role of women in their society, and other incredible topics.
The diversity and complexity of the perspectives we met will continue to grow in us as we continue this exploration of a nuanced and expansive environment filled with an equally similar culture and history. While this glimpse into our experience is sure to fall short of wholeness, I hope that it sparks curiosity and interest in you to dig in to our trip when we return.
It is well past my bedtime as I am writing this, and while I need to fuel my body for the exploration and experience that will meet us tomorrow, I was compelled to share to keep you updated. You are with us in spirit and soul, and prayers for understanding and humility for all of us will not fall on deaf ears. I can't express the emotion and gratitude that I am feeling about this experience and will continue to engage as thoughtfully and respectively as my capacity will allow. Blessings to you.
Shalom and Salaam from the Holy Land
Ryan
Love.
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