Author Archives: Rabbi

Hail to the Chief

President Obama is gracing the State of Israel with his presence this week, for no discernible reason other than that to have continued avoiding Israel when he has visited many of the world’s despots would have seemed churlish. He comes with a huge entourage, no new “peace” initiatives (thankfully), and the stagecraft of presidential pomp that is always impressive.
How do Israelis feel about it? Many readers may not be able to imagine that Israel is a small country, with a land mass the rough equivalent of New Jersey and a population far smaller than that of New York City. In a small country, symbols matter, and the official preparations have been underway for days – dress rehearsals, itineraries, signage, and the who’s who of invitations to the various official functions. Every such visit, in sense, validates the “legitimacy” of the small country visited, and certainly here where Israelis are always a touch insecure about their place in the world, and for good reason.
One point cannot be overlooked: whoever planned this trip chose the absolutely worst week imaginable to have a presidential visit. The week before Pesach in Israel (as anywhere in the Jewish world, but particularly so here) is a beehive of activity, and to have a presidential visit on the busiest shopping and travel week of the year is pure insanity. I wouldn’t accuse Obama’s handlers of insensitivity, but of rank cluelessness.
Consider: Israel’s main highway connecting its airport (near Tel Aviv) to Jerusalem will be closed for several hours on Wednesday, mid-afternoon; dozens of streets in some Jerusalem residential areas are closed to cars – parked or moving – from Wednesday through Friday. (Most homes do not have garages, nor are there parking garages in residential neighborhoods. Where will the residents put their cars? Beats me. And how come they don’t clear New York streets of cars when the President visits?) Israel’s only international airport will be closed for hours at a time.
Stores within a 2.1 kilometer radius of Obama’s travels have to be closed for three days – at the height of the tourist season. Merchants were so informed on Sunday, and will receive no compensation from the government for their lost earnings. The King David Hotel had to relocate hundreds of guests on the week before Passover, because the hotel must be completely empty except for the President’s official party. The Inbal Hotel had to find new places for only half its guests; the White House press corps does not merit the same exclusivity. (And both hotels eagerly competed against many other hotels for the right to host both parties.)
The Israel Museum will be closed to visitors on Thursday to accommodate the presidential visit, and Yad Vashem will be closed on Friday for the same reason. Israelis are being told to avoid coming to Jerusalem this week, the Holy City, the week before Pesach. Clueless, indeed. People plan visits to Israel around the holiday season, and want to visit sites that will simply be off-limits to them.
Obama’s stated purpose for the visit is to “meet with Israelis.” For that reason, he strangely eschewed addressing the Knesset, Israel’s Parliament, as several of his predecessors have done. Of course, he can’t “meet” the people, because he is ensconced in a sterile zone in which regular “people” are not allowed. The “people” that he will be meeting, in the one session devoted to meeting the “people,” is a get-together with Israeli university students in which all universities were invited to send representatives, except for the University of Ariel (in Samaria), excluded for the lamest reason fathomable, unworthy of repetition here.
Because Obama will not ever be in the presence of spontaneous crowds, he will receive a cordial welcome wherever he goes – and rightfully so. I am not of the mind that he will be convinced to do anything – let Israel determine its own future, free Jonathan Pollard, etc. – by embarrassing him. Suffice it to say, the Pollard issue has been revived by the Obama visit, as there are signs all over Israel with pictures of Obama and Pollard and the text between their pictures reading “Yes, You Can.” Nice touch. Pollard deserves to be pardoned; he has now served a sentence more than seven times longer than any other American ever convicted of the same offense – passing classified information to an ally. It is unconscionable that he is still in prison, the likely reasons being Jew-hatred and the inclination of American presidents to use Pollard as a bargaining chip to wring concessions from Israel at some future date. (Such was confessed by Dennis Ross when he urged Bill Clinton not to release Pollard as Clinton had promised to then PM Netanyahu in his first term, before the Wye Conference.) But freedom for Jonathan Pollard has become one of the few issues that unite all Israeli politicians – left and right, religious and not-yet-religious – and the Israeli people as well.
So there is no clear reason why Obama is coming at all, and certainly not this week. Of course, for Obama, it is a public relations bonanza. Presidents always look good on friendly foreign soil, and most presidents have traveled more in their second terms than in their first terms, as they grow frustrated with the lack of progress on their domestic agenda. (That itself is a reason why Americans should rejoice that Obama is coming to Israel.)
The clichés will be raining down on our heads – Obama has “Israel’s back;” “Iran will not acquire a nuclear weapon;” “all options are on the table;” Israel “has no better friend.” Less clear are the details, in which the devil always finds his place. Iran will not obtain a nuclear weapon – America’s “highest priority” – until it does. And then what? Probably, it will be President Bush’s fault.
Does Israel need a “green light” from the US go attack Iran? Should it coordinate with the US? Frankly, can a Hagel or Kerry be trusted with sensitive information about a planned Israeli strike on Iran, knowing that both are sincerely and firmly anti-war? This is not purely theoretical. A White House source last year leaked to the media Israel’s negotiations with Azerbaijan, a neighbor of Iran, to use their airfields in case a military strike become necessary.
There is a palpable fear that Obama will produce some diplomatic surprise, publicly call for another settlement freeze, a Palestinian state by a date certain, behind-the-scenes threats of repercussions (what could those be? Israel’s economy is stronger that America’s, and Israel would be wise not to complain about the reduced aid it is due to receive this year as a result of the sequester) or something to start the ball rolling on another wave of concessions leading up to a signing ceremony that will be meaningless even before the ink is dry. A plan for new concessions will surely undermine the new Netanyahu government even before the ministers have grown comfortable in their new cars.
The only vocal opposition to Obama’s visit, complete with insults (shoes were thrown at an American diplomatic vehicle driving in Bethlehem the other day, a real affront in the Arab world), comes from the so-called Palestinians, who are angry that Obama is not “forcing” Israel to surrender. They will find that even a sympathetic Obama has tired of their foot-dragging (they could have had a state, G-d forbid, a dozen years ago if they really wanted one) and their incessant demands. Terrorism has unfortunately heated up again; the last two months have seen a marked increase in stoning and shootings of Jews by Arabs in Judea and Samaria, and active terrorist cells in Tel Aviv and Jerusalem have been thwarted just in the last few days before they could carry out their diabolical attacks.
I hope that the President will be greeted warmly, as befits any American President. I hope as well that in response to his request for “good will gestures” from the Israelis that each Israeli with whom he meets asks for an American good will gesture first: the release of Jonathan Pollard after 28 years of imprisonment.
Barack Obama is coming here because he has to come here sometime. The timing is bad, but it makes life interesting and travel treacherous. Ironically, he has finally united most Israelis and Palestinians who, for different reasons, will be happy when he has left.

Feeling Closer

While driving in a Haredi neighborhood in Yerushalayim the other day, I noticed the latest wall poster, here as in Red China the preferred method of conveying news, information and public sentiment. In fact, there were two identical signs, side by side for emphasis, ominously citing the Biblical injunction: “Zachor et asher asah lecha Amalek… lo tishkach” – “Remember what Amalek did to you… Do not forget!”For additional emphasis, the word “Amalek” was written in white on a black background.
Only the word “Amalek” was substituted with the phrase “HaBayit Hayehudi.” “Remember what the “Jewish Home” did to you…do not forget,” the “Bayit Hayehudi,” of course, being the Israeli political party that began with a Religious Zionist base and has expanded its reach across most sectors of Israeli society.
The ire of the inhabitants of this neighborhood, or at least the producers of this wall poster, has been raised by Bayit Hayehudi’s platform and post-election insistence on some type of burden-sharing from the Haredi community, especially in terms of compulsory military or national service and increased participation in the work force. What has galled the Haredim is Bayit Hayehudi’s alliance with Yesh Atid, a nominally secular party that accentuated the need for “equality of burden” during the campaign, but also contains members who are Religious Zionist and Haredi.
Nothing here ever is what it seems to be, and this is no different. It has emerged in the last week that after the election Bayit Hayehudi first turned to the Haredi parties (Shas in particular) and suggested forming an alliance of religious parties – but were summarily and somewhat imperiously rebuffed by Shas who felt their ticket into the government rested on distancing themselves from Bayit Hayehudi and seizing the spoils of government for themselves. That rejection turned Bayit Hayehudi to Yair Lapid and his party Yesh Atid, in what is shaping up to be a brilliant political maneuver – both tactical and substantive.
The absence of the Haredi parties from the coalition with all that entails in loss of perks and power (i.e., money for their institutions) and the fear that the new coalition will in fact legislate Haredi participation in compulsory public service is what has engendered the hysterics on the wall posters, and the characterization of Bayit Hayehudi as “Amalek.”
They are certainly a different type of “Amalek” than the one with which we are familiar in the Torah and Jewish history. The real Amalek attacked the nascent Jewish people without provocation and throughout our history has been a consistent tormentor, the repository of all things evil: denial of G-d, relentless hatred of the Jewish people and absolute rejection of our rights to the land of Israel.
To their thinking, apparently, this new “Amalek” is expected to defend the very Jews who besmirch them, support them financially, and kowtow before their every wish and desire. If, indeed, that had been the manifesto of Amalek history – protection and support of Jews – then it is extremely doubtful we would be praying for their destruction in every generation. In fact, we would want their tribe to increase and prosper.
Yet, what the reprehensible characterization does is illuminate, or at least brings again to the table, a question that Jews have frequently asked of each other – a question that should be asked at a dinner table if you want to start an interesting discussion with unpredictable twists and turns, a question raised last week by a columnist in “Besheva,” the Religious-Zionist based weekly newspaper.
The question, asked of Religious-Zionists in Israel, is: to whom do you feel closer: to a Haredi or to a Chiloni (secular Jew)? This question arises in different forms in America, in the Modern Orthodox world: to whom do you feel closer – to a Haredi Jew or to a non-Orthodox Jew? Or, to whom to you feel closer – to a non-Orthodox Jew or to a religious Christian?
Note that “feeling closer to” does not mean “love.” We love all Jews, with their flaws, because we all have flaws. The question then is not about love but about closeness, identification, and symmetry of world view and life experiences. Ask these questions, and you will inevitably be surprised by the range of answers received. In the United States, I sense most ModO Jews feel closer to Haredim, because the study of Torah and observance of Mitzvot bring together both groups. It is rather effortless to pray together, learn together, and share together the rhythms of Jewish life, none of which are that simply achieved with non-Orthodox Jews. Granted, some will argue cogently, that the attitudes of ModO and non-O Jews toward modern life are much more similar than the attitudes toward same of Haredi Jews – but the question is not about perfect identification (otherwise, there wouldn’t be different groups) but of “feeling closer.” I sense this is the majority sentiment, but of course there is no right answer and no psak (halachic decision) either!
The last question about affinity for non-O Jews or religious Christians is much more challenging for us. The bonds of blood are strong, and we share the same destiny with our fellow Jews. But to the extent that non-Orthodox Jews worship at the shrine of liberalism, see liberal policies as the sum and substance of Torah, and are not observant of or knowledgeable about Jewish law and practice drives an emotional wedge that makes the question pertinent. To a great extent, religious Christians share the value system of traditional Jews, coming as it does from the Torah. They are comfortable with faith and the public expression of faith, have no interest in banishing “G-d” from the public sector, and often live their lives bounded by Christian ritual and observances in a similar way to what religious Jews do in our lives. Is blood stronger than values and faith? Ask around, and the answers (again, no right or wrong possible) might surprise you.
I reiterate that the issue is not love but closeness, affinity or kinship – and also that speaking in generalities is always somewhat misleading. The tendency to respond definitively based on a particular Jew or non-Jew that we know is tempting but disingenuous. Think not of a particular person but the group – with all the ambiguity that entails – and see what answers emerge. It is not a bad discussion for the seder table at the meal, as the responses go to the heart of the meaning of Jewish identity in the modern world.
To return to the first question is to see the possibility of a sea-change in Israeli life because of such hysterics as the “Amalek” references and the inability or reluctance of the Haredi world to leave their enclaves and feel like full members of the society around them. I would guess that, historically, the average Religious Zionist felt a comfort level with Haredim for many of the same reasons that ModO Jews in America do: the shared language of Torah, the love of mitzvot, even the love of Israel. But in Israel – ignoring the media straw men that are totally unrepresentative of the secular world – the average Chiloni is not anti-Torah and does not hate Judaism. The statistics that testify to the widespread observance of Shabbat on some level (around 80% light Shabbat candles, and close to that number have a real Shabbat meal), the familiarity with the holidays, the Hebrew language, the Bible and Jewish life almost belie the term “secular.”
It is no exaggeration to state that there is no comparison between the chiloni here and the non-Orthodox Jew in America in terms of knowledge and Jewish commitment (one reason why the non-Orthodox movements are still a hard-sell to Israelis), and I dare say that many chilonim are more familiar with Torah and Jewish life than are many Modern Orthodox Jews in America. (One example – my “secular” barber asked me yesterday: “do you want your haircut to last you through the Omer?”)
But in Israel, today, the mutual involvement of the chilonim and the Religious Zionists in defense, industry, culture and building the land of Israel have strengthened the bonds and made an alliance between HaBayit Hayehudi and Yesh Atid – two “new” parties with obvious antecedents – seem natural and long overdue. Granted, there will always be areas of divergence – the mandatory observance of Shabbat by public entities, support for the right of Jewish settlement throughout the land of Israel, the role of religion in public life, Israel’s public diplomacy – but those critical matters are being temporarily shelved in order to focus on resolving other important issues.
The Haredi world that has long kept its distance from the rest of society has succeeded in marginalizing itself. For all its strengths, its study of Torah does not include the works – both halachic or philosophical – of anyone outside their camp. Its observance of mitzvot – again, a strength – often seems like a caricature of what the essence of Jewish life should be, with a focus on external appearances as well as an obsession with the separation of the sexes that at times seems paranoid, if not outright dysfunctional, even given the rampant decadence in society. Their strictures are not traditional Torah norms as much as they are reactions (and probably overreactions)to a world that to them appears irredeemably degenerate.
The attitude that many in the Haredi world project – “we represent the true Jews, and therefore you must indulge us and support us” – does not really resonate anymore with most of the population, many of whom see the shirking of their responsibilities in national defense and self-support as the antithesis of Torah, not its observance or fulfillment.
And that is a terrible shame. The instinctive response of every Torah Jew is to join forces for the common good of all Jews. The parochialism that is rampant is increasingly off-putting and destructive. That the goal of having all Jews work together is met by the extremists with cries of “Amalek,” and by some rabbinical leaders during the campaign apparently oblivious to the laws of lashon hara who denigrated Naftali Bennett and others with the most derisive insults, does not bode well for the future.
The good news is, first, that circumstances may force changes in the Haredi world if their financial support from the tax dollars of others is cut drastically; and, second, that Pesach is coming, a reminder of the shared origin and common destiny of all Jews.

Bikur Cholim – Visiting the Sick

Visiting the sick (or the “not yet well,” as we like to call the temporarily afflicted) is one of the characteristic acts of kindness that define the life of a Jew. It is a simulation of divine chesed. The Talmud (Sotah 14a) cites the verse (Devarim 13:5) that “You shall follow G-d,” and explains: “Can a person really follow the divine presence, which is a consuming fire? Rather, follow G-d’s ways…just like G-d visits the sick, so too you should visit the sick.”
Thus, bikur cholim is an important mitzvah, but – like all mitzvot – it has a precise form and methodology. Often, people with the best intentions can stumble and inadvertently fail to fulfill the commandment properly, or, in the worst case, actually exacerbate the choleh’s predicament. It is important to know that the essence of the mitzvah is to inquire after the choleh’s needs, and especially to pray for his/her recovery. To leave without offering a specific blessing – “G-d should have mercy on you and all cholei Yisrael,” or “May Hashem send you a speedy refuah shleima from Heaven” – does not fulfill the mitzvah.
Beyond the technicalities of the mitzvah is the realization that the choleh is a human being, and not merely – like a lulav, so to speak – a cheftza shel mitzvah, the vehicle through which the commandment is performed. I have heard from cholim who understand well the importance of the mitzvah, the willingness of people to perform it and the necessity to recognize guidelines and limitations. It is not always easy for the “healthy,” so to speak, to empathize with the choleh.
Thus, one overcome by serious illness needs time to adjust to the new reality, the challenge that G-d has sent his/her way. And it is a challenge; as is well known, we cannot always control what happens to us but we can control our reaction to it. Every stage in life is part of our mission to fulfill the destiny that G-d has set for us. Some cholim want to explore the spiritual dimensions of their illness, but others do not. One should be guided by the choleh, and not be too intrusive as to the spiritual state of the person unless the person raises the matter. Granted, the essential mitzvah is to tend to the physical needs of the person, but refuat hanefesh is often a part of a person’s recovery or his way of coping. That matter, nonetheless, is best raised by the choleh.
Even regarding the personal needs of the choleh, each person is different. Someone who is homebound can still be functional – and talk on the phone, daven, give tzedaka, learn Torah and even comfort others. Some look for ubiquitous companionship and others prefer time for solitude or just recovery. The time frame for visits should be determined by the choleh, although Chazal state that one should not visit in the first three or last three hours of the day – early morning or late evening. (The laws of Bikur Cholim are found in the Shulchan Aruch, Yoreh Deah, Chapter 335.) If the choleh says that “now is not a good time,” we must respect that – and certainly not say: “You are depriving me of the opportunity to do a mitzvah!” It is best not even to call early in the morning or late at night. One should first ascertain whether the timing of the visit is appropriate for the choleh – but also for the choleh’s family, which is also great impacted by the illness of their loved one. They too need chizuk – and sometimes just space and a life away from caretaking.
Thus, the choleh’s relatives should always be greeted not with the “pity face” but b’sever panim yafot, with a smile and pleasant countenance. They need not be reminded by your expression of their pain, nor do they need to be distracted from it. The worst reaction – not common but not uncommon either – is to avoid eye contact, to make believe that they are not really there. That reaction – seemingly cold even from otherwise thoughtful people – is an unconscious attempt to avoid causing pain, and even to avoid identifying with that pain that will someday be theirs as well. But little is as painful as that – as if not the illness but the sadness is infectious. Sometimes, the best approach is just to say “hello” with a smile, or send a card or message with simple words that you are thinking of them, davening for them, etc. Certainly, one can call and leave such a message on the answering machine – and do not at a later stage confront the choleh accusingly and ask why your call wasn’t returned? Not every call can be reciprocated. And if you have not called, do not tell the choleh that you didn’t call because you “know that they have others looking after them.” That might be true but it is not relevant, and just an attempt to assuage guilt.
Above all – be normal (a good rule for life in every event). That is hard to do because, again, it can be psychologically painful to see oneself in the position of the choleh and so we try to escape from having any association with that quandary. (Death often evokes a similar reaction in people.) That such is common does not make it acceptable, so, be normal, and supportive to the extent welcomed.
It is very helpful when friends offer to help, but the help should be specific rather than generic – not “can I do anything for you?” or “Please let me know if I can do anything for you” – but specific: “I am going to X Market. What can I get for you?” Or, “can I cook for you [or for your children]?” Can I drive you to the doctor?”
And, of course, whatever you commit to doing – do! Offer to do anything in your comfort zone – but then follow through. Do not say you are cooking, and then (well, of course you will cook, but) expect the spouse to pick it up. Do not offer to drive and then cancel (absent some exigency, of course.) Offering and reneging is worse than not offering at all.
If the choleh accepts your favor, then certainly be discreet. If you drive the person to the doctor, then the patient trusts you. Do not share personal information about the choleh’s condition with others. That is always the prerogative of the choleh. First and foremost, always respect the person’s privacy and dignity.
Visits should be kept brief. Do not stay too long, unless the choleh specifically requests it. Offer chizuk rather than pity, and don’t visit if your visit will make the choleh feel worse. (“Your illness has hurt our friendship and ruined my life!” or “You are not the same person!”) When appropriate, offer words of chizuk or Divrei Torah and even drop off reading material that can enrich the life of the person.
If the choleh wishes to speak about his/her illness, then by all means be receptive and listen, but do not ask about specific symptoms, prognoses or other medical issues unless the information is volunteered. The choleh might be uncomfortable discussing certain matters. If you have a valid reason to suggest a different medical protocol, then do so, but do not suggest that the choleh change doctors in mid-treatment, as that can shake the patient’s confidence and undermine his psychological state.
What should you talk about with the choleh? Certainly tell them what is happening in your life, but do not complain about having to do errands or activities that the choleh would love to be doing but for the illness. If you see the choleh (or relative) in shul davening with kavana, it would be rude and improper to interrupt them for a general inquiry about their welfare. They, especially, need those moments of solitude with Hashem.
Understand, as well, that each person handles illness in a unique and subjective way. There are people whose true needs are known to them only in retrospect, whether they required more support or less. That applies to both the choleh and the family. And just as we would not criticize someone who is public about the illness, so too we should not castigate (even behind closed doors) someone who wants to remain private. There is no one right way, although Chazal do state that it is preferable to inform people of one’s troubles so they can pray for you (Sotah 32b). But, ultimately, the choice is personal, and we must always recall that the illness is not the person and does not define the person. The person remains a human being entitled to respect and consideration, and has a life beyond the illness also.
And perhaps our main contribution to the welfare of the afflicted is to daven for them, to always have them in our thoughts and prayers. Davening helps – it helps the choleh but it also helps others develop a closer, more intimate connection with Hashem. That might be one reason why visiting the sick is a mitzvah whose fruit we consume in this world but whose principal remains for the world-to-come. It is a mitzvah that is not as easy as it looks, and in which we can all easily fall short, but one that properly done invariably makes us better people. With good intentions and even better words and deeds, we can bring great comfort to all cholim, as we pray to Hashem to bring them – and all cholei Yisrael – a refuah shleimah, a complete and speedy recovery.

Fearmongers

Events in different parts of the world shine a light on the similarities of the political class, their elastic attachment to truth and the ease with which they attempt to frighten the masses that are largely uninterested in facts and mostly swayed by rhetoric.
Here in Israel, the post-election coalition talks have dragged on for over a month and not yet found a ready solution. The usual alignment – if it could be suggested that there ever is such a thing in Israel – has not coalesced. A Likud prime minister has failed to persuade his “natural allies” on the Right – the Haredi parties and Bayit Hayehudi – to join him, when they alone could form a narrow government. Instead, Bayit Hayehudi has cast its lot for the moment (if not longer) with another party of mixed heritage – Yesh Atid – and to date nothing has swayed Bayit Hayehudi chairman Naftali Bennett to play the usual political game of making deals, renouncing them, making more deals and winding up with ministries and funding for pet causes. For that, he is being roundly criticized by some, but not by me.
The reason is simple, if not fully accepted. Bennett aspires to leadership, and not only patronage. The best comeback line of the post-election period has been Bennett’s: accused of being a political novice who doesn’t know how to make deals, play games, just join the government and share the spoils of victory, he answered, in effect, “indeed, I am a political novice. Therefore, all I know for sure are my values and principles, and on those there is no room for compromise.”
A leader has to aspire to more than the assumption of power for power’s sake. He has to want to fix the country’s problems as best he can, and not simply want to kick the can down the road in order to retain power and its perks indefinitely. Bennett has no illusions about diplomacy, and will not indulge in illusions for the same of media popularity. And diplomacy is likely to be on the backburner for some time. The more pressing issue to deal with – somewhat contrived but real nonetheless – is the “equality of burden” matter, the failure of Haredim to serve their country and/join the workforce in substantial numbers.
Obviously, Talmud Torah is a great value, and the loftiest activity of the Jew. But one has to struggle to piece together sources that can justify learning for years into adulthood at the expense of others, not to mention learning Torah while others are risking their lives defending them. Granted, Talmud Torah protects as well; but army service remains compulsory, and Torah study remains voluntary. Do the Torah students ever serve in a compulsory way? In my perfect world, all Jews would serve for three, two in the army and one learning Torah, or one in the army and two learning Torah. This way, each person would fight for Israel and know for what they are fighting. (Don’t protest that mandated Torah study would be considered “religious coercion; one could just as easily argue that mandated military service is “secular coercion.” The same government that orders one into battle can order one to learn about why Jewish nationhood is important and why Jewish identity is dependent on Torah.)
My good plan is not the Bennett approach – but society will not long tolerate an inequity of public service. Part of the problem is that the Haredi world has not done a good job of convincing the Israeli public of the importance of Talmud Torah, perhaps because self-segregation is usually not an effective way of gaining general acceptance; another part of the problem is that Haredim find it difficult to express appreciation to the Israelis who do serve. One question to which I have yet to receive a cogent answer, despite numerous Haredi interlocutors, is: why don’t Haredi shuls say the prayer for the IDF every Shabbat? Forget, for a moment, the tefila for the medina, but there is a separate tefila recited for the army that protects them. Why don’t they recite that? It seems like rank ingratitude – and if they did? Small gestures would go a long way in repairing relations with the rest of society. And if this problem could be solved responsibly, through negotiations, through love and appreciation for all – how that would transform Israel? But it will not happen if the political class simply makes unenforceable deals and keeps kicking the can.
Likud leaders have lambasted Bennett for “betraying” his voters and bypassing the opportunity to form a “right-wing” government and risking the formation of a center-left government that will not be able to “stand up to Obama.” This sounds plausible on the surface, but is risible after the slightest analysis. It was the “right-wing” Likud government that withdrew from Sinai and expelled Jews from Yamit; the “right-wing” Likud government the surrendered Hevron to the Arabs; the “right-wing” Likud government that expelled Jews from Gaza and northern Shomron; the “right-wing” government that froze construction in Judea and Samaria for almost a year for no discernable reason or advantage. Perhaps the “right-wing” Likud government is not as “right-wing” as they imagine themselves to be; thus, there is an advantage in having a broader-based government that exercise checks and balances on policies that can easily become detached from reality, like the “peace process.”
And one who imagines the Shas party to be part of that “right-wing” bloc clearly does not remember the Oslo Accords, which passed the Knesset only because Shas voted in favor. Indeed, another reason why the Haredi parties attract no general support is because they seem to join whichever party promises them money for their parochial causes, and have no principled positions on matters of national importance. When that changes, then their image will also change, for the better, and so will the Torah’s image. The secular Israeli prefers to castigate the Haredi straw man as the symbol of the Judaism they spurn, rather then extol the Religious-Zionist as the symbol of the Judaism to which they should be attracted.
Speaking of kicking the can down the road, Americans are just hours away from the…SEQUESTER!! Oh, horrors!! Rather than increasing federal spending by $100B this year, the federal budget will only increase by $15B – and you read that correctly.
For all the hand-wringing, the crocodile tears, and the warnings of impending doom, the US budget will increase this fiscal year, even with the sequester.
So how can President Obama threaten the imminent end of all public services, airline safety, the collapse of education and probably looming starvation of millions? Because he is not a serious man, and he recognizes that he is dealing with a most gullible audience. The sequester effectively reduces the amount of a budget increase – in many cases, it will freeze spending close to last year’s level – which doesn’t sound that draconian at all. Failing businesses routinely cut spending, reduce staff and prioritize budget allocations; why should the US government – economically, a failing enterprise – not to the same? Any government agency can easily re-arrange its budget to apportion its funding to reflect the new economic reality, and to prioritize where the public money should be spent. That Obama has suggested – if not demanded – that agencies cut spending in areas that will most affect the public rather than will least affect the public is simply beyond outrageous.
Obama knows only taxing, spending, and income redistribution. For one of the few times in his presidency, he has found himself with no leverage – and, sweet irony – sequestration was his idea to begin with. Rather than govern and lead, he sees fit – once again – to campaign, read speeches, threaten and demoralize. And the saddest aspect of this process is that it has become abundantly clear that federal spending will never be cut unless government’s hands are tied, its feet bound, and its tongue silenced.
Both here and there, one thing is clear: people have less to fear when politicians tell them to be afraid if they don’t get their way – than we do when the politicians actually get their way.