Monthly Archives: September 2010

The 9/11 Memorial

     With the construction at Ground Zero delayed for years by litigation, bureaucracy and the like, and only recently proceeding apace, the world’s only existing memorial to the Arab-Muslim terror of September 11, 2001 rests in Israel. What sounds strange at first is actually quite comprehensible. Americans generally perceive Israelis as a plucky, determined people who have retained their values while successfully confronting a ruthless, barbaric enemy, and Israelis see Americans as a nation that has risked its blood and treasure to spread freedom around the globe, usually with little enduring gratitude.

     And, of course, it became painfully clear on 9/11 that Americans and Israelis share the same enemies.

     I visited Israel’s memorial to the Arab-Muslim terror of 9/11 several weeks ago. Called “Andardat Ha’te’omim” (Memorial to the Towers), it is located in a valley just outside Jerusalem, visible from the Har Hamenuchot cemetery across the road, and still almost unreachable. It requires traveling on several dirt roads, up hills and down vales, always on the lookout for microscopic signs pointing to the location. But it is there – and worth a quick visit – for what it is, and what it is not. Both are critical to the reckoning that lies ahead.

     The memorial is set in a circle, the circumference of which is marked by plaques on which are inscribed the names of each of the approximately 3000 murdered victims of that horrific massacre. And right in the center is a metal statue that rises in a spiral to unfurl a metal American flag, resting on a glass base that contains a metal remnant of the Twin Towers that was specially sent to Israel by the City of New York. It does, indeed, as the text indicates, reflect the special relationship between New Yorkers and Americans, and the people of Israel.

    Unfortunately, but by now quite typically, the captions speak volumes by what was not said. The metal remnant was taken “from the remains of the Twin Towers that imploded in the September 11, 2001, disaster..” Is that what happened ? The Towers “imploded” ? How ? Why ? Faulty construction ? Planned obsolescence ? Incredibly, the text – there and elsewhere – is silent as to the causes of this “disaster.”

Disaster” ? “Tragedy”? The tsunami was a disaster, and the death of a young person by illness is a tragedy. The Arab terror of 9/11 was a crime – a brutal, barbaric, heinous, evil, vicious, and hideous attack on innocent civilians. The dedication plaque – the memorial was privately funded – does proclaim “Tolerance Not Terrorism,” and commemorates “the victims of 9/11 and demonstrating a commitment to hope and peace.” But even the term “victims” is neutral, and does not at all convey the malice of the victimizers.

    One looks in vain for any reference to Muslims, Arabs, bin Laden, al Qaeda, Saudi Arabia, Islam  or even hijacked planes being flown into these Twin Towers. A visitor from another planet would not be able to discern why or how these victims died, and at whose hand – if indeed there was a hand involved. Truth be told, there comes a time – long ago reached – when such obfuscations are themselves immoral, and desecrate – rather than honor or memorialize – the lives of the murdered.

     It is not only that obscuring the names, backgrounds and ideology of the murderers nurtures the vile opinions of many – especially in Muslim lands – that the Arab/Muslim terror of 9/11 was actually perpetrated by others, perhaps even Jews. It is worse than that; it diminishes the very idea that there was a ghastly crime here, and not simply an engineering malfunction. And it disguises the notion that Islam – or at least a large segment of Islam’s practitioners – are at war with Jews, Americans and the West, and will stop at nothing in order to win that war.

    The political correctness run amok that refrains from identifying the enemy who infiltrated this land, exploited its freedoms, and violated its serenity threatens to undermine the very nature of the world war in which we are engaged. One who is afraid to even name the enemy cannot defeat that enemy, and the liberal mindset that wishes for (and often presumes) the good intentions of even the malevolent is incapable of waging that war successfully. One who is so enamored with demonstrating a “commitment to hope and peace” in the face of an enemy that is uninterested in either hope or peace will forfeit any possibility of hope or peace, or freedom and life.

     That this attitude pervades the American liberal is no surprise. It undergirds the enthusiastic support for the construction of the mosque near Ground Zero by a Muslim leader who does not construe Hamas as a terrorist group. Nor should it surprise Israelis, whose left has also seized every opportunity to shroud even Arab terror in Israel – the same trite phrases (“tragedy”) were inscribed on the memorial to the Sbarro Pizzeria terror victims – again, without any reference to the perpetrators.

    It is not that such memorials would be made more meaningful if they contained curses and imprecations of the murderers; it is rather that the ambiguous language defeats the very purpose of constructing a memorial. It is honest and forthright to identify the murderers of the Jews in the Holocaust as Nazis or Germans; they weren’t victims of random, unnamed, perhaps even natural forces, but of people, evil people. So, too, the people murdered on September 11, 2001, were killed by people, evil people, who were all Muslim-Arabs, and who killed in the name of Islam.

   If that point cannot be mentioned ever, even at this week’s commemorations of the Arab terror of 9/11, it is questionable whether these commemorations have any meaning whatsoever.

   The idea of a 9/11 memorial in Israel speaks well of the originators and implementers, and does reflect the shared battle that Israelis and Americans are waging. Perhaps an amplification of the text at the memorial in Israel can still be done, if the will is there and the fear is absent. Then, it – and similar memorials – will serve their most valuable purpose in strengthening the resolve of those who are engaged in this war for the defense of civilization as we know it.

Rubber Band

       The Torah is defined as flint, a hard stone that is sturdy and unbreakable. It is therefore ironic that 5770 saw the Torah stretched as a rubber band, with the extremes causing the fraying of the bonds of Torah and Klal Yisrael and with no respite in sight.

       Take the women’s issues, for one. On the left of the rubber band, Orthodoxy was stretched to the breaking point, and likely beyond it, by such non-Orthodox innovations as female clergy and female prayer leaders. The negative reaction from the Torah community was as swift as it was unequivocal (as unequivocal as a free-thinking, stubborn nation can ever get), leading to the freezing of both innovations for the foreseeable future, if not permanently. (Why do I have the sense that there is more coming ?) While the retreat was alternately portrayed as either tactical or substantive, the bottom line was the same: an admission by the innovators that such actions have no place within the framework of the faithful Torah community.

    While the leftists were inappropriately shoving women into the public domain, the Haredi community in Israel was inappropriately shoving women far into the private domain. The right of the rubber band was stretched (broken ?) so that the Torah became unrecognizable. The trends started several years back, but became exacerbated in the recent past. There are Israeli communities these days with restaurants that have no public seating, lest it lead, I suppose, to mixed eating. It is a terrible infringement on normal family life, part of which involves families eating out together or husbands and wives taking time together. The Mehadrin bus lines that have become popular furthered this trend, with separate seating for women in the back (bad symbolism, there).

     The latter entered the public fray again with the recent announcement that the new, long-delayed (and I mean, long-delayed) light rail in Yerushalayim will have Mehadrin cars as well, with separate seating for men and women. This prompted the usual litany of complaints about the encroachment of religious law in the public sector, and about the coercive nature of that community. In truth, I understand the economics of both: faced with a choice of the Haredim starting their own transportation system or accommodating their requests, Egged simply catered to their customers and gave them what they wanted – a Mehadrin line. That makes good business sense. So, too, the director of the new light-rail system said that if Haredim boycott the light-rail, it will fail – so, again, a prudent business decision was made, although it would seem more logical to me to have separate female and male cars on the light-rail, rather than force women to the back of one car.

    It is the religious imperative of such a setup that escapes me. Where exactly does the Talmud, the Rambam, the Shulchan Aruch mandate such a separation in the public realm ? Rav Moshe Feinstein famously wrote that incidental contact even on crowded public transportation is sexually innocuous. Normal people are unaffected by it, and generations of pious Jews conducted themselves accordingly. One wonders what has changed. Just because something can be done – by sheer numbers of consumers – does not mean it should be done, and certainly not on a religious basis.

     Some argue that the Torah may not mandate such separations, but tzniut (Jewish modesty) always strives for higher standards. Yet, a group of Haredi rabbis recently prohibited the wearing of the burqa (only eye slits are visible), which a group of peculiar Jewish women in the Bet Shemesh area have donned, saying that Jewish law does not require such concealment. But on what grounds can it be prohibited ? The Torah certainly does not prohibit or demand it. As we have seen on the left side of the rubber band, just because something is not explicitly prohibited does not make it permissible, prudent, or sensible. There are customs and values that define the Torah community, and we twist and elongate that rubber band at our peril. Eventually, it snaps, and we become a people that are defined by our eccentricities rather than our wisdom, by behavior that is weird rather than rational, and by our segregation from society rather than by our integration in it and elevation of it.

     It is sociologically fascinating that it was the Edah Hacharedis that put the kibosh on the burqa, apparently sensing intuitively that this was beyond the pale. Certainly, nothing is simple, and the overreaction on the part of the Haredim can easily be seen as a response to the laxity in moral matters and relations between the sexes that characterizes much of Modern Orthodoxy, and of course the general society. In some quarters, tzniut  is openly derided, even as in other quarters it is taken to unprecedented excesses. And it goes without saying (all right, I’ll say it), that everyone fancies himself/herself in the sane, normal, mainstream, broad-middle of the Bell Curve. (My Rebbi used to say, accordingly, that each person feels that someone driving faster than him is a maniac, and someone slower than him is an idiot. Each person thinks he drives at the optimum speed.) But we do see how the extremes, right and left, dim the light of Torah and drive away Jews who unthinkingly perceive the Torah as having no real norms – subject to the whims of every generation and fad – or having no real limits in its demands on us.

    Rav Soloveitchik said it well, in “U’vikashtem Misham” (Ktav, page 54): “This is the tragedy of modern man: that, instead of subordinating himself to God, he tries to subordinate his God to his own everyday needs and the fulfillment of his gross lusts.” Or, said another way, in an exaggerated fear of his gross lusts. The Torah gave us the perfect prescription for all our needs – spiritual, moral, ethical, social, psychological and physical. As the New Year begins, it behooves all of us to reinforce the rubber band, find joy and fulfillment in the Torah we were given and not one we create ourselves, and find true service of Hashem in our subordination to His will.

With blessings for a shana tova, a good, happy and healthy year for all.