Moving Past Anger

Election fever is upon us. There is no aspirin to reduce temperature. The infections of partisanship and arrogance have long festered and are likely to persist. Are we going to shut ourselves in or work these problems out?

Jewish tradition offers two critical instructions. The first is to set aside one’s anger. The second is to engage with our opponents.

I feel anger at the many who do not understand politics the way I do. The challenge for me is to sustain my truth without resentment and ire. As we are taught in Talmud, “anger will cause a sage to lose his wisdom . . .” (Pesachim 66b) and “One who is angry does not even consider the presence of God important.“ (Nedarim 22b).

Anger distances us from the Divine. This is the example of Abraham. He has many reasons to be angry and opportunities to demonstrate his anger. Rather, he demonstrates restraint because of his love for God.

In parshat Vaera, Abraham confronts Abimelech over the well at Beer-sheva. Abimelech’s servants had seized a well that Abraham had opened. This is no small matter. Water is essential and Beer-sheva geographically lies at the edge of the Negev desert. Abimelech denies knowledge.

Abimelech is Abraham’s neighbor. Each man has resources and power. Abraham could have challenged Abimelech’s denial with righteous anger and a show of force. Yet, Abraham resolves the problem without pique.

Abraham offers a pact, securing ownership of the wells. Abimelech accepts. Then Abraham plants a tamarisk tree as an acknowledgment of God.

While they could have been in conflict, they choose a path of co-existence.  This is our instruction for life post-election. Adversaries can co-exist without acrimony and anger.

I have been stuck in my rage over the current administration’s policies.  At times I am incensed by contrary opinions on environmental action, civil rights, or wealth disparities. The problem is that anger only serves to distance us from family and friends. Yet, after the winners are declared in the Presidential election, we should open hearts and (symbolically) extend hands. The success of this American experiment may depend upon our application of Abraham’s example of coexistence.

Rabbi Evan J. Krame