COMMENTARY: Expanding the Debates to Include a Prophet

c. 2000 Religion News Service (Rabbi Rudin is the senior interreligious adviser of the American Jewish Committee.) (UNDATED) Once again, it’s presidential debate time _ the final set of hoops candidates must jump through in their increasingly desperate bid for our votes. Although Ralph Nader and Pat Buchanan will not be joining Al Gore and […]

c. 2000 Religion News Service

(Rabbi Rudin is the senior interreligious adviser of the American Jewish Committee.)

(UNDATED) Once again, it’s presidential debate time _ the final set of hoops candidates must jump through in their increasingly desperate bid for our votes. Although Ralph Nader and Pat Buchanan will not be joining Al Gore and George W. Bush in their verbal wrestling matches, I strongly urge that Isaiah Ben-Amotz be included in the debates.


Since Gore and Bush have spent so much time campaigning on MTV and the Regis Philbin show, the Hebrew prophet’s presence would add needed heft and gravitas to the upcoming series of debates. Unfortunately, there are two major problems with my proposal to open up the debates to Isaiah.

Under our Constitution a president must be born in the United States, and the biblical prophet is ineligible for the White House because he was a native of ancient Israel. And, oh yes, he lived about 2,800 years ago, but he did leave behind an extraordinary political and moral platform.

Isaiah’s eloquence and laserlike understanding of key issues is remarkable.

His powerful words immediately cut through the verbal miasma of most candidates and set a high standard for public officials. His presence in the debates would force Gore and Bush to focus on certain issues that affect all Americans.

Isaiah demanded a social welfare safety net: “Learn to do well, seek justice, relieve the oppressed, be just to the orphan, and plead the cause of the widow” (1:17). The status of the poor and needy was always a top priority for the Hebrew prophet: “And the first born of the poor shall feed, and the needy shall lie down in safety. …” (14:30).

Even though international issues are low on this year’s election agenda, Isaiah would force Al and W. away from trivial concerns and move the candidates instead to foreign affairs and peace making: “And they shall beat their swords into plowshares, and their spears into pruning hooks. Nation shall not lift up sword against, nor learn war any more” (2:4).

Urban sprawl and rampant land development was a major concern of Isaiah: “Woe to those exploiters who add house to house and join field to field until everything belongs to them and they become the sole inhabitants of the land” (5:8).

Isaiah would sternly warn the wannabe presidents about the danger of pitting one generation or group against another: “And the people shall oppress, bully each other, neighbor against neighbor, a youth can insult his elder, and a lout can abuse an honorable person … such words and deeds are an affront to God” (3:5, 8).

Isaiah had only scorn for the spin doctors of his time: “Woe to those who call evil good, and good evil, who substitute darkness for light and light for darkness, who substitute bitter for sweet and sweet for bitter” (5:20). His rebuke was also aimed at leaders who deliberately confuse the standards of right and wrong.


The Hebrew prophet would weigh in on the current Middle East conflict. He saw his beloved Israel as a full and peaceful partner with its neighbors: “… Israel shall be the third nation along with Egypt and Assyria, and a blessing in the midst of the earth. The Lord of Hosts will give blessing with these words: `Blessed be Egypt, my people, Assyria the work of my hands, and Israel my inheritance”’ (19:24).

Isaiah would startle the huge debate audience with his prescient understanding of how public officials frequently fool the people with overly confident claims about national security. The prophet clearly understood that leaders lie to their citizens by promising that destruction and death can be kept far way. Isaiah knew better: “You scoffers, rulers of the people … you say: `we (are safe) because we have made a covenant with death, and with the nether-world a pact.’ But you leaders have made lies our refuge and falsehood our shelter” (28:14-15).

But Isaiah was no extremist, nor did he live far removed from political reality. In fact, he recognized that knowledge and change come “precept by precept … line by line, here a little, there a little” (28:10). Nor did Isaiah call for polarization and divisiveness in public life. Just the opposite.

Thirty-five years ago President Lyndon Johnson often quoted Isaiah’s wise advice: “Come now, let us reason together … though your sins be as scarlet … if you are willing and obedient, you shall eat the good of the land” (1:18-19).

Sadly, Isaiah can’t be physically present with Al and W. for the big debates. But maybe his ideas will be part of the proceedings. I hope so.

DEA END RUDIN

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