There is an old game in town. The stakes are high and it’s all or
nothing. Most people play this game but cheat.
It’s called the G-d game.
If G-d is who we say he is, then he is my
G-d and your G-d. We call him “Elokeinu”, “Our G-d”. We visit him in my Shul and in your Shul.
Oh yes, I almost forgot, he is also the G-d
of my enemy and your enemy. And what's more, he can be found outside of
my Shul and outside of your Shul - in the streets, in the gutters and also in
my foe’s home and even his place of worship.
The Kotzker Rebbe writes:
“Understand this principle very clearly – If you are not prepared to find G-d everywhere, you will not find Him anywhere!”
(Kochav HaShachar p 24, par2)
Here the Kotzker succinctly outlines for us
the simple rules for playing the G-d game. Unless and until I accept
unconditionally the absolute universalism of G-d, and his equidistance from
everyone and everything, I cannot play the game fairly. This is where most people cheat. This is
where many load the dice, and skew the G-d concept toward them and theirs.
I have called this game ‘dangerous’ because
as soon as one steps out of the cozy world of theology and begins to walk in
the harsh real world, we are required to draw the line as to how far we are
prepared to extend this concept.
How deep into the enemy’s camp are we
prepared to go with this.
It’s dangerous because sometime applying
this principle prematurely may take ones right of self defense away at a time
of conflict.
It’s also dangerous because conflict is
dangerous – and conflict occurs when we don’t apply this principle.
I once heard that at about the same time as
Rabbi Goren was sounding the shofar at the Western Wall during the Six Day War
of 1967, another rabbi was running through the streets of the Old City
Bombs do funny things to theology.
In the end, that rabbi drew the line between
what he knew to be true and what he saw to be true and unfortunately so do most
of us. And most of them.
If only we didn't have to cheat at this
game.
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