Like my colleague Nancy, who blogged about the experience below, I came away impressed and inspired, also noting many of the recurring themes that Nancy listed in her last post.

One of them- including Evangelical Christians in inter-religious dialogue- resonates deeply with me. A course that I am currently co-teaching with Professor Emmanuel Itapson at Palmer Theological Seminary (PTS) is doing exactly that.

“Jewish-Christian Encounter Through Text”- a course offered jointly by the Reconstructionist Rabbinical College (RRC) and PTS brings together 8 Rabbinical students from RRC and 8 seminarians from PTS to study in interfaith pairs. For a semester, the students engage deeply with one another, with Biblical text as a foundation for their explorations and conversations.

What happens when you bring these seemingly disparate groups of emerging religious leaders together?
A lot.

They seek commonality. They tell stories. They bring their vulnerabilities. They navigate issues of accessibility and ownership of the text. They are offered a new lens through which to view their sacred text. They are forced to articulate their beliefs and explain aspects of their traditions to their partners, helping them to clarify their relationships to their tradition, their sacred literature and to God. As the semester progresses and trust develops, they share their challenges. They question their partners. They practice humility. They come to understand their differences-and respect them.

As the relationships deepen between the pairs, and among the group, so too does understanding. What results is a broadening of the definitions of “Progressive Jew” and “Evangelical Christian” –to include nuance, personal narratives and diversity.

While there is much I could say about the ways this experience has been thus far transformative for the students (and the instructors!) I would rather share a few words from one of the Rabbinical students taking the course. She writes:

“Each study session with [my partner] takes us deeper into the text, into our curiosity about one another and each other’s faith tradition, and into the spaces where we differ, which is where the energy and excitement (and fear of what we will encounter) lie. When we first met, we were a bit shy and polite, almost like a first date when you are excited and want to make a good first impression, and most of all do not want to get off on the wrong foot. Now we jump right into our dialogue, not wanting to waste a second and I feel slightly annoyed when someone comes to the door of “our space” and says we have to stop!…Anyway, the conversations now are beyond intellectually stimulating – they are soul stirring!”

A Jesuit priest and a Medical Mission Sister, two scholars of Islam wearing hijabs, a healthy dose of rabbis, rabbinical students and ministers, and assorted colleagues and friends gathered to hear a learned historian who is a former college president and a Presbyterian elder……

We were there as part of our ongoing salon series, Praying with Your Feet: Conversations with Socially-Engaged Religious Activists, a program sponsored by RRC’s Department of Multifaith Studies and Initiatives. Over the last three years these salons have brought a diverse group visionary leaders of many faiths to speak to our rabbinical students and to the larger community, to share the spiritual and intellectual journeys that guide their work.

Last week our guest was Professor Theodore Friend.

Friend is an historian, novelist and educator. He is the former president of Swarthmore College, a Senior Fellow at the Foreign Policy Research Institute and an active member of Bryn Mawr Presbyterian Church.

Friend shared some of the journey that brought him to be writing his book-in-progress, Toward an Open Islam: Woman, Man, and God in Five Muslim Cultures.

He also shared some of his research with us-which is in the form  of hundreds of interviews with Muslim women and men across 5 countries. Not lost on Friend, or the group, was the irony of his endeavor. He opened the session by asking himself, and us, “What’s an old Protestant white guy like me doing studying the Islamic world?”

Listening to Friend was powerful and instructive- not only because of the personal stories he shared, but also in the way he modeled humility and integrity, stopping often to seek input from the group, welcoming interpretation and even gentle critique, as he affirmed the collective wisdom in the room. In doing so, he modeled a person seeking to engage deeply with persons of another faith, taking seriously the responsibility to accurately represent complexities and nuance within Islam. He brings to his work an awareness that facts are not just facts- they land in a social context and become part of that context in ways that can be harmful as well as helpful.

We look forward to our final salon for the year, to take place in late April, when we will welcome Rabbi Sheila Weinberg author of the forthcoming Surprisingly Happy-An Atypical Religious Memior, and a graduate of RRC who has engaged deeply with Buddhism.

An article in the New York Times today introduces the reader to three clergy- and to three friends- who are working to “increase interfaith understanding” not just through seeking out commonalities, but through respecting difference- even as they broach difficult issues, such as Israel.

13 July 2009
Walking with a friend from the Damascus Gate to the Western Wall, I stopped to photograph sights in the Muslim Quarter, including archways and a beautiful display of pastries. I photographed some graffiti on a wall because its colors and nice details caught my eye. I wondered what the Arabic writing said.

Several weeks later I started studying in the municipal ulpan and met a friendly Arabic speaking classmate who said she would be happy to translate the writing for me. I printed out the photo on paper and brought it to class.

A number of the Jewish students had arrived early and they looked at my photo. They also were curious what the Arabic writing said. I pointed out that it might be a statement of Arab or Palestinian pride, since the colors used were the Palestinian national colors. When I pointed this out, all the Jewish students nodded at my observation, then uniformly groaned and guessed that the writing was therefore something derogatory about the Jews. I suggested it might be an expression of pride without any aspersions.

The young Muslim woman came in and glanced at the photo. “Oh,” she said, “this is an individual’s announcement. His name is Suleman [last name withheld here] and he is saying that he just returned from making hajj in Mecca.” She pointed out the repeating image that lined both the sides – the Ka’bah, the cube-shaped building in Mecca in whose direction Muslims all over the world face to pray.

“So he painted this announcement on the wall?”

“Yes, because he was happy and proud and wanted to tell people that he had made hajj.”

The other students were wrong in their gloomy prediction.
Here is my prayer: May those who fear the worst in people receive such pleasant and surprising glimpses of the best.

additional photos by Karen Greene

20 May, 2009

It seemed that the Pope wanted to go exactly where I had planned to take a group of Reconstructionist rabbinical students and rabbis on a multifaith tour on the Israel side the Green Line. Since the streets were blocked off for the Pontiff and his entourage during his week-long visit to the Holy Land, we had graciously rescheduled our tour.

A week late but undaunted, we met on a sunny morning at the Jaffa Gate where I briefed our group of RRC students, rabbis, and their family members. We walked together through the Christian and Muslim Quarters of the Old City, at times yielding the narrow Via Dolorosa to groups of Christian pilgrims chanting prayers and carrying large wooden crosses.  Climbing a myriad of short staircases and walking across rooftops and patios, we made our way to the home of Sheikh Abdul Aziz Bukhari.

Sheikh Bukhari is a Sufi sheikh, head of the Uzbeke community in Jerusalem, and co-founder of Jerusalem Peacemakers.  The Sheikh seated us in his beautiful living room filled with elegant Middle Eastern furniture and archival cases of ancient Islamic documents.

Thanking the Sheikh for receiving us, I explained that I had the pleasure of meeting and traveling with the Sheikh through my Slifka internship and Jerusalem Peacemakers. I outlined my major area of learning  this year — that multifaith religious interactions in the Holy Land happen within a political context.

Some say that religion here is the source of the problem, the cause of war and violence. In my view, war and violence arise from competing national aspirations – they arise from politics rather than from religion. Rather than view religion as causing of the conflict, I see religion and multifaith interaction as a tremendous source for resolving the conflict.

In the first place, the sacred texts of the major religions of the Holy Land show that we share basic values and ethical beliefs which can form a basis for respectful co-existence. There will always be a painful history to contend with. Many injustices need to be acknowledged, but there is no way to undo the past. What we can do is to live in the present and create a vision for the future. Our common religious and ethical values will be the foundation on which future co-existence will be built.

Secondly, religion is a way into many people’s hearts. Some say that the Oslo Agreements failed because the political leaders’ signatures on these documents did not reflect the will of their peoples. A multifaith study group of clergy determined that despite the signing of the Oslo Agreements, the Israeli and Palestinian people on the whole were not adequately prepared to embrace peace. This clergy group has been meeting to plan strategies to “influence the people’s hearts and minds so they can accept peace in the future.” Religious clergy are in a unique position to reach people; their words can touch the people they serve far more effectively than can official declarations.

Thirdly, sometimes the conflict here seems so entrenched and complex as to be impossible for humans to solve.  If so, if it is beyond our human abilities, then we can turn to G-d for help. Even if I don’t believe in a G-d who can reach down into our world to intervene, I can believe that there exist in the universe possibilities which we cannot currently conceive of. I can believe that there is a something larger than us humans which will allow us reach beyond our smallness to bridge our differences. A completely practical rational person will conclude that the conflict is unsolvable: to maintain a sense of hope here, one needs to draw from the realm of faith.

I asked the Sheikh to comment on my thoughts, to tell us about his life and work, and to discuss some passages from Koran about war and peace that we had prepared.

Sheikh Bukhari presented a number of teachings and anecdotes showing how religion could unite us. He told us about his life, how he initially avoided his hereditary obligation to serve as a sheikh, emigrating to the United States as a young man. He told us a profound story of expressing his love for humanity as a manager of a Dunkin’ Donuts shop in Chicago. Our group smiled in amazement as he recounted stories about reaching across barriers to connect with people, including a young man who came to rob him at gunpoint. Ultimately he returned to his family home in Jerusalem and continued his holy work in a more formal way.

We discussed Koran texts (49:13, 22:39-41) on the role of religion in peace and war. Michael Ramberg, a fourth-year RRC student, was particularly interested in a passage which permits war against those who destroy homes. “The Israeli authority’s demolition of Palestinian homes is such a fraught topic here and now, and this text seemed to justify responding violently. It worried me – it struck me as a religious condoning of violence. But the Sheikh set my mind at ease. He made the distinction that although you have permission to fight, if you are wise you will avoid fighting. He showed that elsewhere in the Koran it says that if your enemy inclines to peace, you should make peace. The Sheikh was a good role model of how to deal with a difficult text. This is useful to me as a rabbinical student because there are so many verses like that in the Torah. He did a careful reading, pointing out that you have permission to fight, but not a mandate to fight. Also he didn’t allow one verse to stand out of context, but rather brought verses together to comment on each other. ”

We thanked the Sheikh and left his home.  This was the first time that many of our group members had met and heard from a Muslim about Islam. Karen Greene, an infotech professional and partner of an RRC student, expressed appreciation of the Sheikh’s gentility, sweetness and reflective style of speaking. We made our way to the Lion’s Gate where a van brought us to the Mount of Olives home of another Jerusalem Peacemaker, Ibrahim Abu el Hawa.

Ibrahim’s family has lived on the Mount of Olives for 1,400 years. The Mount of Olives was traditionally a place of hospitality, receiving all kinds of travelers who would spend the night before setting out for their destination of Jerusalem or other cities. Although Ibrahim’s family was Muslim, they had many connections with local Jews and Christians: cutting and delivering tombstones for Jewish graves, and delivering milk and providing security services for the nearby Russian Church. Ibrahim continues in the tradition of providing hospitality and welcoming diverse people. Travelers of all religions and many nationalities stay at his house. We were introduced to a guest who joined us for lunch, Sister Ellen, a retired professor and peace activist originally from California.

Ibrahim’s work for peace and reconciliation happens on many levels: on an official governmental level, with small groups, and person-to-person. His wall is hung with pictures and newspaper clippings documenting his ambassadorial and humanitarian work. A clipping shows how he was hailed by Hindu crowds in India in appreciation for arranging the transport of the body of an Indian Hindu man who died while visiting Israel. A photo shows Ibrahim’s long time work of helping a Bedouin community near Jericho. A framed key of Shelby County, Tennessee was received in thanks for his offer to donate land on the Mount of Olives for a ranch for deaf children. A photo shows Ibrahim signing a document which he described as “adding his approval for the first woman rabbi of Israel.” A great roar of appreciation arose from our group and many took photos of this picture.

Ibrahim took us downstairs for a lovely vegetarian lunch and invited us to make a blessing. I made the traditional ha-motzi over the pita bread, and invited Sister Ellen and Ibrahim to add their blessings. Over lunch, Ibrahim shared his philosophy of dissolving the fear which separates people from one another.  He told us of his role in defusing conflict at a recent house demolition on the Mount of Olives. Housing demolitions in East Jerusalem are conducted by the Israeli government on houses which were built without official building permits, which are almost impossible to obtain.  When demolitions are carried out selectively in Palestinian neighborhoods, local residents may view them as acts of political aggression rather than routine enforcement of civil zoning codes.   The soldiers who accompanied the bulldozer were confronted by crowds of angry young men. Ibrahim spoke out in warning to the soldiers who were fingering the triggers of their guns and to the neighborhood youth who were preparing to throw stones. He explained that even though the house to be demolished belonged to his niece, he understood that the soldiers were there to do an assignment and he didn’t blame them. On the other hand, if they were to continue to finger their triggers, they would have a terrible scene on their hands. Ibrahim made the young men promise that they would allow the bulldozer crew to do their job and not interfere with the soldiers who were protecting the crew. All agreed to Ibrahim’s terms, and the demolition, though considered by some to be unjust, proceeded without any violence. One of the soldiers recognized Ibrahim because they had danced at the wedding of one of Rabbi Froman’s sons together. The soldier apologized, but Ibrahim reiterated that he didn’t blame him for doing his assigned job.

After lunch, Sister Ellen told us about her peace activism and showed us beautiful textiles made by Palestinian women outside of Hebron. Several of us bought items to use as challah covers and tallit bags. We invited Sister Ellen to join us at the following Reconstructionist Minyan Shabbat service [which she attended and enjoyed.]

While we waited for taxis to take us to classes, work, or home, Ibrahim showed us a poster recently painted by a guest in his home, a poster which echoes Ibrahim’s themes of sharing the Holy Land in love.

Micah Weiss, a Wesleyan student and cousin to RRC faculty member, Sarra Lev, expressed appreciation for “being able to meet such holy people.” Many concurred and were glad they received business cards from the Sheikh and Ibrahim, because they hope to maintain contact with them. This tour was a success, bringing current and future Jewish leaders in contact with Muslim leaders to learn and to build multifaith connections.

About 60 Diaspora Jews, many of us American Jews studying in yeshivas, came together on April 2nd to protest what the Simon Wiesenthal Center was doing across the street from where we stood.

Just across from Kikar Chatulim stands a tall wall of corrugated metal, surrounding the construction site of the future Museum of Tolerance and Center for Human Dignity. The museum is the vision of Rabbi Marvin Hier, founder of the Simon Wiesenthal Center. The 2004 ground-breaking ceremony was attended by Arnold Schwarzenegger and Israeli Cabinet members. But two years later, workers excavating the site struck human bones.

It turned out that part of the building site was over a hidden section of the Mamon Allah, or Mamilla Cemetery, once Jerusalem’s main Muslim cemetery. Some say the cemetery dates back to the 12^th century and includes graves of men who fought for Saladin against the Crusaders. Construction was halted temporarily, but rather than relocate the planned Museum, the Center appealed to the Supreme Court and ultimately obtained permission to continue the building project.

Mamon Allah Cemetery

The Supreme Court based its reasoning on the legalities of land appropriation rather than religious codes of respect for the dead. In 1948, Israel had declared the cemetery to be “absentee property.” Over the next 30 years the municipality of Jerusalem acquired ownership of the land, despite objections that were filed.

As always, there are many claims and counter-claims. Most disturbing is the counter-claim by the Wiesenthal Center that it is now continuing with the construction in an aim to stop “those extreme elements whose sole objective is to reclaim the heart of Jerusalem.” How ironic that a center for religious tolerance refuses to acknowledge or respect religious motivations for protecting graves. This cynicism and disregard inspired a protest.

Rabbi Levi Kelman

Rabbi Levi Kelman of Rabbis for Human Rights, opened with a bracha for a protest: “Blessed are you, Adoshem, Determiner of the universe, Who gave us voice, gave us conscience, and merited us to engage in disagreement for the sake of the sacred.” Other speakers included Bradley Burston, a Ha’Aretz reporter, who gave a tongue-in-cheek apology for addressing the crowd in English. Anat Hoffman, Executive Director of the

Israel Religious Action Center of the Israel Movement for Progressive Judaism, told us not to apologize for being English speakers in Israel. She said that we bring ideas with us that Israel sorely needs, as exemplified by the fact that “there is no word in Hebrew for ‘pluralism.’”

Hanna Sioniora

Hanna Siniora, a Palestinian Christian who is co-CEO of the Israel/Palestine Center for Research and Information, told us that a Palestinian man who had a relative buried in the cemetery had offered the

Wiesenthal Center an equivalent plot of his own land in East Jerusalem as an alternative site for the Museum. The Center rejected his offer. Mr. Siniora said he was proud to stand with young religious Jews who care about religious tolerance. At that moment, it seemed worthwhile that we had showed up to present a face of Judaism that respects Muslim religious sensibilities.

For another report on the same event at Jewschool, click here.

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by Amy Loewenthal, Reconstructionist Rabbinical College

Slifka Intern in Israel

For Elana Rozenman*, “there could be no better birthday gift than to feel the power of women making the world better.” So, as the director of TRUST-Emun, an Israeli NGO building mutual trust and understanding among people in conflict areas, Elana invited Muslim, Christian, and Jewish women to gather at her house.            http://trustemun.org/

Women came from nearby: down the street in her Abu Tor neighborhood, East Jerusalem’s Jabal Mukaber, the Old City, and West Jerusalem; and from afar: Fureidis near Haifa, and even a woman from a foundation in Finland! They spoke English, Arabic and Hebrew, with probably ten other languages amongst them.

As we introduced ourselves, we honored a special guest who mused that in diplomatic circles she was in, she was told that some countries didn’t have relations with other countries. She observed, nonetheless, that women from those countries would always find a way to talk with each other. A Catholic, she offered a few words of Christian prayer, saying: “‘Forgive us our trespasses as we forgive those that trespass against us.’ She added:  “A group women of such as this surely understands this,” and many nodded.

Hallah B., the wife of a prominent local Sheikh, gave a Muslim blessing for peace and protection. I was honored to be asked to present a Jewish prayer. I chose: Taher libenu l’avdecha b’emet – purify our hearts to serve You in truth; purify our hearts that we might truly serve You. I relished hearing these words translated into Arabic.

Ghada, a Palestinian Muslim woman who lives in the Old City, told us a story. In 1948, a Jewish man fleeing from Arabs was sheltered by her husband’s uncle. Nineteen years later, in 1967, the Jewish man returned to express gratitude for being sheltered. Ghada sighed, “It hurts me to say that sadly, my husband’s uncle had died so he wasn’t able to thank him.”

Another special guest was Amoun Sleem*, director of the Domari Society of Gypsies of Jerusalem. The Domari Center, celebrating its fifth anniversary, serves the social, cultural, and educational needs of this Muslim minority community which suffers from discrimination within the Palestinian population, high rates of adult and child illiteracy and poverty. The Center teaches classes in Arabic, English, and the Domari language, as well as vocational courses. http://domarisociety.googlepages.com/

After introductions, we shifted into pairs to speak from the heart with each other about what are personal strengths we can bring to peace work and conflict resolution. I paired with a young woman from South Tel Aviv named Lim who told me she is currently walking the Israel National Trail with Walk About Love, a group promoting non-violence and cultural exchange.  http://www.walkaboutlove.org/

I told her of my eagerness to communicate with other American Jews about the conflict: that I believe the lives of the peoples here are tied together, and the true success of one people can come only with the success of the other people.

Ibtisam Mahameed*, another honored guest, twinkled as she announced in Arabic that Elana is her true sister. Before leading us in a closing meditation, she wanted to sing a song to Elana. The song turned out to be “Happy Birthday” in English and then in Arabic! Ibtisam led a beautiful meditation where we took each other’s hands, giving to one woman and receiving from another. http://jerusalempeacemakers2008.jerusalempeacemakers.org/ibtisam/index.html

This lovely multifaith event was a great way to celebrate a birthday!

*Elana Rozenman, Amoun Sleem, and Ibtisam Mahameed are featured in Sixty Years, Sixty Voices, a book project of PEACE x PEACE:            http://www.60voices.org/

I was an honored guest on Palestinian bus #21, heading for Beit Jala. Clutched in my hand were the unneeded Arabic language directions to the conference hotel. Within minutes of my boarding, two different mothers adopted me, shifted their families around and gave me a seat, hard candies, and endlessly repeated directions of where to get off the bus and how to get to the hotel.

A warm prelude to a two-day multifaith text study conference co-sponsored by the Interfaith Encounter Association and the Hope Flowers School:

 http://interfaith-encounter.org/ ; www.hopeflowersschool.org/

“The Binding of Isaac/Ishmael in Judaism, Christianity & Islam,” held just a few days before the holiday of Eid al Adha, the commemoration of the near-sacrifice of Ishmael, was attended by 35 participants. The majority were Palestinian men from Hebron, while a few Palestinian women, a few Israelis and internationals rounded out the group.

From the Torah

Rabbi Yoran Dorani, chief rabbi of Nokdim, presented the Torah story of Isaac’s binding. We explored two voices that Abraham heard – an internal instinctive voice that tells a father to protect his son; and an external voice from G-d which Abraham incredulously listened to, wondering how he could be called to do the  unthinkable.

Rabbi Yoran Dorani, Chief Rabbi of Nokdim

What does it mean to hear G-d’s voice urging you to commit a violent act? We agreed how wrong it is to use a religious text to justify violence. I expressed my hope to see a unified Jewish response to Jews who commit violence “in the name of Torah” – to see public condemnation of such acts, and a statement that perpetrating the violence is not serving G-d, but serving only some distorted inner need. The concept of kherem (excommunication) could be brought into effect against people like Baruch Goldstein.

From the Koran

Fadeela Eswed, a clinical psychologist, standing in for an Imam unable to attend, presented the Koran’s Akedah, the binding of Ishmael, while consulting a copy of the Koran on her PDA.

Fadeela Eswed, Clinical Psychologist

The Koran story is similar to the Torah story: The knife which Abraham puts to Ishmael’s neck is suddenly stopped. G-d, through an angel, praises Abraham and rewards him with wisdom in the form of a large white sheep from heaven, a substitute for Ishmael. Eid Al Adha, the feast to begin a few days after the conference, is commemorated by sacrificing a sheep. Part of the meat is given to the poor and part is kept for a festive meal.

We continued our earlier discussion: discerning a moral voice from among multiple voices. Ms. Eswed sees a number of patients in her practice who feel that G-d is speaking to them. She understands this as a sign of mental illness, because the era in which G-d spoke directly to people ended long ago.

Connecting back to the need to discern a moral voice from among conflicting voices, we spoke about how life in community can serve as a corrective for people who might tend toward violence.

Several of the Muslim members of our group explained that when Abraham heard G-d’s request, he consulted with Ishmael about how to proceed. Ishmael said he was willing to be sacrificed. This illustrates three basic values: a) People should not act by force, but rather by convincing each other; b) Parents are obligated to imbue their children with good values through persuasion; c) People should consult with each other. The principle of Ijma was mentioned: http://en.wikipedia.org/wiki/Ijma

We discussed historicity of traditional texts, and how to proceed when an event described in traditional texts did not correlate with archeological evidence nor with external writings. We discussed communal and social norms. We cited support within our texts for honoring and celebrating diversity. We discussed the universal desire for peace and for a good life.

Peace Inside, Violence at Home

During the conference, some of the men who came from Hebron began receiving text messages about violence in their home town. Dozens of settlers from Kirya Arba shot at Palestinians at close range, threw stones, attacked Palestinian houses and set fire to trees in the hours after a settler house was evacuated by Israeli riot police.

A number of Palestinians were hospitalized in Hebron, and men under 45 years old from the West Bank were now not being allowed into Jerusalem. I felt horrified and ashamed, and I wondered how I now appeared in the eyes of these nice people from Hebron who I was studying and eating and singing with. Among them seemed to be a sense of casual resignation. There was gently cynical teasing among the men about who was old enough to merit entering Jerusalem. http://www.guardian.co.uk/world/2008/dec/05/hebron-settlers-shooting-israel-palestinians

Despite concern over what was happening in Hebron, the conference continued. Besides text study and discussion, we ate together, sang and danced and drummed together, and played Shesh-Besh and cards.

How to Bring this into the “Real World?”

I left the conference feeling a beautiful sense of hope but also a great sadness. There was so much good will in the conference rooms. If it was up to us, we could have solved the conflict in a few days. But how does what was happening inside the hotel relate to the larger picture? How can the desire of so many people for peace translate into real change? How can this meeting of the minds grow hands and feet and become actualized? The distance between the conference and the “real world” was heart-breaking.

I returned to my house before Shabbat and decided to begin the custom of dipping the challah in Palestinian olive oil, in addition to salt, to symbolize hope for a peaceful coexistence. (This idea was inspired by At the Entrance to the Garden of Eden by Yossi Klein Halevi.) I purchased a Koran. Ms. Eswed asked me about where she might be able to obtain a Torah written in Arabic. I took her email and have begun to research this question for her.

By Rachel Weiss

Twenty four high school students await instructions in a circle. Some wear kippot, some wear hijab, others are dressed in three-piece suits from church that morning. Their task: to move a soda can from one side of the room to the other. The rules: everyone must be touching the can at all times, and everyone is only allowed to use one finger.

As this group initiative begins, students call out suggestions and strategies. Others sit quietly and wait for instructions. As the conversation continues, they uncover problems to solve: some students are taller than others; some move at different speeds; some must keep body parts covered; others may not touch a person of a different gender. They must work together to figure out how to accomplish the task.

Five minutes later, the group is a laughing mass of activity, cheering as they look out for one another and encouraging each other along the way. Applause erupts as they set the can down on their target. As we discuss, moving a soda can from one side of the room to the other is not going to change the world. But working together, listening to one another, taking into considerations practices and observances that are different from one’s own… this is exactly what will change the world.

Walking The Walk, an interfaith service learning program for high school students, is a program of The Interfaith Center of Greater Philadelphia. Our 24 participants are Jewish, Muslim, and Christian. They are African-American, African, Indian, Caucasian, upper middle-class, lower socioeconomic class, college bound and vocationally directed. Most had never set foot in a house of worship that was different than their own. Through community services, reflection, and dialogue about Shared Values such as Hospitality, Loving Your Neighbor, and Helping Those in Need, our Walking the Walkers have built more than a dialogue group, they have built a network of friendship and support.

Oops, Ouch, and Wow are our dialogue words. Oops – I said something offensive. Wow – that’s an amazing thing you just shared. Ouch – something you said offended me. Where in the Qur’an do Muslim Terrorists base their terrorist activities? Ouch. Why are Jews still upset about the Holocaust? Ouch. By first working together to build community, our students create a safe space for asking hard questions, risking insult to achieve understanding, and moving toward growth. They engage in questions of identity and heritage, faith and belief, asking one another to share intimately with the goal of understanding both of the Other and of the Self.

Moving a soda can across the room won’t affect global peace. But asking hard questions and listening to responses, sharing one’s self and building a group – that will most certainly move us toward that goal. And as these high school students remind us, laughter is a crucial ingredient.

IN a circle of adolescents and adults, two heads lean toward each other in discussion. One of them, Rachel Weiss, an adult rabbinical student, wears a yarmulke; the other, Halima Bakillah, a high school student, wears a hijab, or head scarf.

They are part of a larger group meeting on a recent Sunday afternoon in a second-floor classroom at the White Rock Baptist Church. Behind them, tacked up on a wall, is a poster praising Jesus. In a nearby circle sits the Rev. Jay Gardner, the African-American youth minister of the church, engaged in similarly earnest but cordial conversation with another group of teenagers — Jews, Christians, Muslims, someone of the Bahai faith.

The group — composed of 19 youngsters and 13 adults — is black, white, rich, poor; products of the city and the distant suburbs. And here, in one room, they are all talking, laughing even, without any apparent rancor or discomfort.

Cynics might dismiss this as another “Kumbaya” moment: a well-intentioned but brief intermission in the saga of hatred and suspicion among religions. But the young have a way of bringing down the curtain on tired, old dramas. These youngsters seem determined to write a new script, at least for the city known for brotherly love.

They are members of Walking the Walk, a program that brings together high school students of different faiths to foster better understanding of one another and to encourage cooperation on community service projects. Organized by the Interfaith Center of Greater Philadelphia, a nonprofit group that promotes interfaith dialogue, the name Walking the Walk refers to the fact that the students are living their values, “not just talking about them,” said Abby Stamelman Hocky, the center’s executive director.

To read more about Walking the Walk and RRC Student Rachel Weiss who leads the group, see The New York Times.