radicalize their tactics, intensifying polarization of civility efforts, destructive consequences are and cementing their “troublemaker” status in almost certain to follow. When that happens, the eyes of the mainstream. participants often leave more disillusioned and SHMA.COM cynical than before, vowing not to fall for such Version Three: Let the Silent Speak nonsense again and making conflict only more Finally, the call for civil discourse is sometimes intractable. The great challenge is to address read as a request for inside groups to listen to the legitimate desires behind calls for civility those who have felt ignored, excluded, or op- — turning down the volume in order to speak pressed. Marginalized or dissenting voices want constructively, stopping those bent on derail- a place at the community table, and conveners ing the conversation, and creating an authen- sometimes want to absorb them into the main- tically inclusive conversation — without falling stream as a moderating force. prey to the traps. While the intention to be inclusive and to Getting there requires embracing a differ- address grievances is important, this mode of ent interpretation of civility: a way of treating civility can also exacerbate the very polariza- our conflicts — especially our hardest, most tion it’s trying to undo. For example, inside enduring ones — as signposts that there is groups may anticipate that the effort will something essential for us to learn together as amount to diatribes of political correctness in a community, something that needs our great- which they will be lectured about how horrible est collective wisdom if we are to learn its les- they are. They may see outside groups as sim- sons. Seen this way, civility transforms us ply venting anger, with no recognition for the from adversaries to partners in conflict, in- positive work of the establishment or viable so- volved in a generative, collaborative pursuit of lutions to the problems at hand. Marginalized the best course of action. This leads us to dis- groups, meanwhile, resist co-optation when the cipline our speech voluntarily so that it will be goal of the mainstream is to neutralize chal- heard, and to listen as resiliently as possible lenges to the status quo. Constructive commu- to anyone willing to grapple alongside us — nication may fail to get off the ground or be especially neglected voices that may contain quickly overcome by resentment and defen- uncommon but essential insight. Only this siveness from mainstream and marginalized version of civility can be a true catalyst for groups alike. transforming polarization, replacing it with a rigorous, vibrant conversation that advances What We Learn from Potential Pitfalls sustainable solutions and strengthens com- When any of these strategies is the primary goal munities rather than destroys them.

‘Abomination’ is Hate Speech JAY MICHAELSON

ost American Jews, according to polls “abomination.” Set aside the fact that this is a and the official positions of the major wild anachronism, since both the word and Mreligious movements, do not believe concept of homosexuality are of recent coinage. that there is anything wrong with homosexual- The continued use of the term “abomination” is ity. Outside the Orthodox community, they un- part of the problem. Well-meaning folks who derstand that sexuality is a trait, not a “lifestyle” use the term innocently should stop doing so or a pathology, and that LGBT (lesbian, gay, bi- and regard it as hate speech. sexual, transgender) people lead lives as com- “Abomination” is the translation of the plex, rich, and varied as everyone else. Many Hebrew word “toevah” used in the King James people inside the Orthodox world feel the same version of the Bible. It is neither a Jewish word way, and wrestle with how best to understand nor an accurate translation. Really, no one even their biblical and halakhic traditions. knows what it means. As I’ve crisscrossed the Language, though, continues to trip us up. country talking about my book God vs. Gay? Jay Michaelson is the author of God vs. Gay? The Even people who have put aside strict readings The Religious Case for Equality, I’ve asked au- Religious Case for Equality of the Bible believe that the Bible condemns ho- diences about the term. The responses usually (Beacon 2011). mosexuality and labels it, in Leviticus 18:22, an have something to do with unnaturalness and

[12] APRIL 2012 | NISAN 5772 awfulness: An abomination is something that This is still, of course, a serious category of should not exist on the face of the earth. transgression. Avodah zara is among the most “Toevah,” in contrast, basically means severely prohibited of acts. But it is not the “taboo.” The word occurs 103 times in the same as “abomination.” For example, Deuteron- SHMA.COM Bible, and almost always has the connotation omy 14:9 uses the term to refer to foods for- of a non-Israelite cultic practice: idolatry, or bidden by the laws of kashrut. As the humorous avodah zara (foreign worship). Other things website godhatesshrimp.com points out, par- that are toevah include fortunetelling (Deut. ticipating in male homosexual intimacy is the 18:10), statues (Deuteronomy 7:25), and child same type of offense as eating a shrimp cocktail. sacrifice (2 Kings 16:3, 2 Chronicles 28:3). The So why don’t we see the religious right picket- book of Ezekiel uses the term 39 times, almost ing the Red Lobster? always in connection with idolatry. There are In part, I think, it’s because of language. Of isolated exceptions — most importantly, the course, issues of sexuality and religion have book of Proverbs — but the overwhelming pre- very deep roots, but the way in which we care- ponderance of the uses of the term connect the lessly refer to them matters. “Abomination” is a forbidden act with idolatry, and with the proper word that tells gay people, particularly gay chil- boundaries between Israelites and others. This dren, that they should not exist on the face of meaning makes sense in context, since the earth. And even among Jews who have a Leviticus 18:21 has to do with child sacrifice, liberal mindset, it suggests that one must choose and since Deuteronomy tells us that sex acts be- between the Bible and sexual expression, be- tween men was part of Canaanite ritual prac- tween God and homosexuality. This false choice tice. What is forbidden here is one sex act causes immense anguish. Religion is the lead- connected to idolatry — nothing more. ing factor in instances of parents disowning Toevah is also culturally relative. For exam- their LGBT children (LGBT youth homelessness ple, Genesis 43:32 states that having a meal with is on the rise nationwide), and, in less severe Israelites is toevah for Egyptians. Obviously, eat- cases, in people feeling torn between their reli- ing with Jews is not an “abomination,” but it is gious tradition and their emotional health. a taboo for the Egyptians. Similarly, Exodus 8:22 The only reason to use the term “abomina- states that Israelite sacrifices are toevah for tion” is to perpetuate this harm. It’s inaccurate, Egyptians. Toevah is not some universal flaw, it’s hurtful, and it should be banished from po- but a culturally relative taboo. lite conversation.

A History of Hatred: A Lesson for Today DAVID MAKOVSKY

n the years leading up to the destruction of Indeed, their actions seem to have set the tone the Second Temple, the Zealots were known for later attacks on moderates: When the Romans Ifor their efforts in combating the Romans. captured towns like Ashdod in 67 C.E., for ex- However, there was one particular Jewish ample, many extremists arrived in the city to take group that focused on killing Jews. As the his- action against moderates whom they suspected David Makovsky is the Ziegler torian Josephus describes in his classic, The of being too accommodating toward Rome. Distinguished Fellow at the Jewish War, members of this group would min- It is also possible that the Sicarii believed Washington Institute for Near gle with crowds in broad daylight, take out a that by forcing a confrontation with Rome, they East Policy and director of its concealed short dagger, stab their victims, then would also force the hand of the Almighty. The Project on the Middle East Peace Process. He is also an feign the same indignation as the shocked peo- Talmud’s Avot of Rabbi Natan mentions that adjunct professor of Middle ple around them and melt away into the throng. when Vespasian surrounded Jerusalem, “the East studies at the Paul H. It was for this reason that Josephus referred to Sicarii took the initiative and set fire to all the Nitze School of Advanced them by the Latin plural, “Sicarii,” or “the dag- granaries.” The Sicarii believed that if Jerusalem International Studies (SAIS) at ger (sicae) men.” suffered a food shortage during the extended Johns Hopkins University. With Dennis Ross, he is co-author of The Sicarii strategy aimed to silence moder- siege with Rome, one of two things would hap- Myths, Illusions and Peace: ates who sought accommodation with Rome, pen: Either salvation would come from the Finding a New Direction in the and to provoke a wider rebellion by pinning the Almighty, or confrontation with Rome would Middle East (Viking/Penguin, resulting mayhem in Jerusalem on the Romans. become inevitable. 2009).

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