Sometimes, when I am asked, “Why did you become a rabbi?” I feel compelled to answer: “Well, what better way for a nice Jewish girl to rebel? “
Rebels and rebellions have fascinated us, and have become icons in pop-culture, as in movies like Rebel without a Cause and The Breakfast Club, which highlight adolescent exploration, showing good and bad consequences.
Movies both shape and mirror culture. We have been programmed, ready and waiting, for teenagers to act out. Acting out takes on all forms-from the most insignificant, but still annoying, “ Oh Mom”, followed by an equally exasperating sigh or eye roll or the inevitable - “you don't know anything!” Rebellion also can be dangerous-such as inappropriate and dangerous taking of drugs and careless sex. A perfect summary of teenage upheaval is found in the movie The Wild Ones. In this movie, Marlon Brando plays a leather clad motorcycle clad gang leader. When queried, “What are you rebelling against?” He replied: “What have you got?”
In today's American society, it seems to be a necessary right of passage to be a rebellious teenager. In fact, it is so common Newsweek recently did a feature story called “Gamma Girls”, focusing on well-adjusted, even-tempered, non-rebellious girls-in other words, the big story is about the teenagers that aren't rebelling!
The teen years are a time of getting to know oneself. It is when adolescents learn to separate from a parent, make more of their own decisions, set up their own value system, and accept more responsibility. Importantly, it is a time of searching-when larger questions, such as place and role in the world, vocation and career choices, loom large.
When one is searching for identity, it is quite common that one revolts, or rejects the system that they are in, in order to feel free to look at the world around them, and imagine their place in it.
I believe that adolescent rebellion is a microcosm for better understanding all rebellion. When a group of people tries to find their place in the world, or creates a stronger character for themselves, they may need to rebel in order to establish that identity.
An obvious example is the Civil Rights movement. Black Americans, in discovering their roots, and acquiring necessary education, began to obtain a stronger sense of self. That sense of self led to a larger identity movement, which in turn created a demand of rights and privileges previously denied to them. The civil rights movement not only helped shape black identity, it demanded that all Americans explore their own identity and values.
If rebellion is essentially a journey of self discovery, why do so many become painful and violent?
I believe that when a group seeks to firmly plant their newfound identity, they often find themselves face to face with the status quo, because it requires change-change in the way they are treated, in the rights they are offered, etc. Through fear of change, and potential disagreement with the principles and values of the revolt, conflict arises. Therefore, the movement leads to dissent-deep-seated divergence based on principles and values. Unfortunately, then, it is at this level that rebellions become hurtful. Whether through violence, or simple rejection of values, uprisings often lead to pain.
For example, let's return to our teenagers. Teenagers today have a different way of dressing than many parents approve of. For many adolescents, however, clothing is a way of identification and expression. With clothes, children assert themselves. When parents and children face-off about clothing, inevitably someone ends up hurt, angry, or probably grounded.
On a serious, larger scale, during the civil rights movement, many did not believe - or simply understand - the need for racial equality. To a Black person, this was not only painful, it was unconscionable.
The inability to understand one another's values and principles is what can lead to deep hurt and bitterness, and even violence. I do not pretend to have the answers to difficult situations. It seems important for us to begin to analyze the situation, and realize that potential ugliness does have roots in something we can easily identify with: personal identity.
There is one more side, however, that is important to bring to light: sometimes communication becomes impossible. When the principles upon which the rebellion is based are unacceptable, then the rebellion will lead to escalated conflict, for it becomes important for that rebellion to not receive sanction.
We cannot tolerate, for example, a rebellion that permits pain inflicted upon others, or upon the self. For example, parents can tolerate-not enjoy, mind you-but tolerate eye rolling, strange clothes, even wild hair. But parents cannot allow teenagers to take that rebellion to the point of self-inflicted pain, such as taking drugs or excessive drinking. In addition, this rebellion should not reach the level where the child is harmful to the parent.
In the same vein, but much larger, the rebellion in the Middle East has become virtually impossible to manage because suicide bombers have become an integral part into the revolt, and even a valued part of some radical Palestinian self-identity. In addition, we cannot tolerate a rebellion that instructs its adherents to kill-such as Al Qaeda.
Korach, the central character in this weeks' Torah portion, provides an important example of rebellion gone wrong. Korach is a leader among the people, and gathers together a large support group-more than 250 strong-and approaches Moses and Aaron with the words: “You have gone too far. For all the community are holy, all of them, and Adonai is in their midst. Why then do you raise yourselves above Adonai's congregation?”
In his challenge to Moses, Korach accused Moses of raising himself above all others. Moses' response is telling: “Is it not enough for you that the God of Israel has set you apart from the community of Israel and given you access. . .to perform the duties of Adonai's Tabernacle and to minister to the community and serve them?” (Num. 16:9) In other words-you have a lot of responsibility already-what's wrong?
While the rebellion appears to be about power and elevation of ego, could it be that this is simply about a man whose role is unclear, and therefore challenges his boundaries? And, in searching out his identity, he became convinced that his role was different. . leading him to a dangerous decision, and ultimately, his death.
The end of the Torah portion underlines this: in the verses that I read this evening, Numbers 18:2-6, Aaron was commanded to take the Levites, of which Korach was a member, to be the leaders of the worship at the Tent of Meeting. They were given the very important, and clearly delineated role, of serving Aaron as priests.
Korach takes us beyond rebellion-teaching us that rebellion and search for identity is timeless. In addition, he also teaches us to be careful of our actions, for they can lead to unfortunate conflict. If I could ask Korach anything, I would ask him this: If you could do this over again, would you ask Moses a different question-would you ask him simply, “ What am I supposed to do now-what's my role?” In a note to parents out there-sometimes we may need to help our children rephrase the question, too.
May we be cautious in our awareness of others needs in the journey for self-discovery. In addition, may we be vigilant in acknowledging others' journey to a more secure self-identity.
E-mail Rabbi Bergman Vann
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