Author Archives: Rabbi

Well-Meaning Folly

That the announcement of an impending deal to exchange the IDF soldier Gilad Shalit for more than 1000 hard-core Arab terrorists has unleashed raucous celebrations in the Arab territories and restrained relief in Israel demonstrates the winners and the losers in this awful ordeal. Israel – which once boasted that it never negotiates with terrorists, and mocked the Europeans for doing the same – now is the only country in the world that negotiates with terrorists, and does it quite poorly to boot.

Two questions that are not being asked are: first, how long will it be before another Israeli is taken captive by Hamas et al, in order to exchange for more prisoners ? My guess is months, although a few weeks is also a possibility.  Second, how many Israelis will be killed in the future by this latest batch of freed terrorists ? The organization Victims of Arab Terror reports that approximately 200 Israelis have been murdered in the last 20 years by freed
terrorists. Based on past results, and logic, Israelis should start preparing
both fresh graves, and new organizations to memorialize those future victims.

Certainly, I have no complaints at all against the Shalit family, and they acted as any family would and should – prioritizing the life of their child, an individual, over the lives of the public and the community. If I were in their predicament, G-d forbid, I would be doing the same thing. But it is at that moment – when emotion and sympathy provoke the desire to free the innocent captive at all costs – when the cooler heads who govern the nation are supposed to have the national interest at heart and do what is in the interest of the nation, and not the individual. And I would be told that the consequences of this transaction – politically, emotionally and militarily – are just too grave. But the Prime Minister, who has a smooth tongue but often seems to function without a spine, caved. It is a populist act, until, of course, the real price is paid.

Politically, it is a victory for Arab terror and can only provoke more terror. The bar has been lowered still further for those who want to kill Jews. Jewish blood – past and future – has become cheaper, and future terrorists will be even more emboldened that they can murder Jews with impunity. Those who will pat themselves on the back that the trade demonstrates how Jews value life are, in fact, misguided and short-sighted; it is further proof of how the will of many Jews has been broken by terror and they can no longer even think beyond the present. (It is not speculation that freed terrorists will murder Jews; it has been proved 200 times already.) It is not even a small comfort to recognize that, indeed, the life of a Jew is more valuable than the life of an Arab; about 1000 times more valuable according to the prevailing market rate.

Emotionally, it must be devastating for the families victimized by the Arab terrorists who will now be eyewitnesses to those murderers returning to their homes amid heroes’ welcomes and parades, and watching them walk the streets and plot more mayhem against Jews. When will the butchers who carved up the Fogel family be released? Not now – maybe next time, or the time after that. After all, we can’t bring back the dead, so why punish the living hostage and his/her family.

Militarily, it is a security catastrophe as one thousand hard core terrorists re-enter Judea, Samaria, Gaza and Israel proper (for the Israeli Arabs who will be released) to sow the seeds of the next rebellion. (Remember, the first civil war in Israel – in 1987 – erupted a little more than one year after the infamous Jibril exchange released more than 1000 poisonous terrorists into the Israeli bloodstream. Reportedly, this latest group includes about 1/3 currently serving life sentences. And many of these terrorists were captured in undercover operations in which soldiers and security personnel risked their lives, and in some cases were killed. But why risk one’s life to capture a terrorist today who will be freed tomorrow ?

Prisoner exchanges outside the context of an end to hostilities undermine any deterrence that might have existed. Every future terrorist can go about his ghastly business expecting to be released at some point, and be feted and handsomely rewarded when he is released.

Imagine, for a moment, the parents of a sick child whose life could be saved for ten billion dollars of medical care. They demonstrate, rally, petition and pressure the government – and even call the government immoral for rejecting their entreaties. Instead, the “callous” government responds that all life is precious, but the government does not have ten billion dollars to spend on one child, sad to say, and that money can instead be used to spare the lives of thousands of other children. Rational, yes, but small comfort to the parents of that child. But governments – and hospitals – makes such triage decisions all the time.

One might well argue that the Shalit case is different – it is not an individual illness but a soldier sent to do his duty on behalf of the nation for whom the nation than always has an obligation to redeem at any cost. After all, Israel boasts of its mantra that it will never abandon soldiers on the battlefield. But that tripe is obviously untrue. At least three Israeli governments have negotiated with Syria over the disposition of the Golan without first demanding the release of (or information about) the three captives from the Sultan Yaakob battle in June 1982 – Yehuda Katz, Zachary Baumol and Zvi Feldman). And even more Israeli governments abandoned Jonathan Pollard on his battlefield, with Ehud Barak even preferring the pardoning by Bill Clinton of Marc Rich over the pardoning of Pollard. So the cliché is inspiring but ultimately meaningless. It is the type of contention that is made and appreciated but subjected to rational cost-benefit analysis before actual implementation. (Israel also vows never to leave a body in the field, but they would be fools to have half a platoon killed in order to retrieve a body.)

By way of contrast, there are currently American soldiers captive in Iraq and Afghanistan. The US is not exchanging Arab terrorists for those captives. Those who conclude that is evidence that the US does not value life should at least consider the alternative; perhaps that is proof sufficient that the US does value life, and perhaps even more than Israelis do. They value not only the life of their captive soldier, but more broadly the lives of the soldiers who captured those terrorists and the lives of the citizens that will be snuffed out by those released terrorists.

What does Jewish law say about such grisly ransoms? Unfortunately, we have too much experience in this field. The Talmud in Masechet Gittin (45a) states that we “do not ransom captives for more than their value…because of tikkun olam” (the betterment of society), and the Sages offered two reasons, both of which resonate now: either because it will impoverish the community (i.e., endanger their future well-being) or because it will just encourage more hostage-taking by the wicked. Both are true in this context, and Jews have traditionally heeded such guidance. The Torah values life, but life is not our highest value, and the life of an individual does not supersede the welfare of the community. If that were the case, one should never go into battle, in which individual lives will be sacrificed for the good of the community and nation.

Why now? Why wait five years when a similar deal could have been done – at lower cost – five years ago ? Chalk that up to another blundered negotiation by the Israelis, and a persistent inability on the part of much of the populace to recognize – and to retain the reality – that they are in a war that has no end in sight. Certainly, there are political benefits that will accrue to Hamas, which will emerge from this looking like a reasonable interlocutor with whom the world can – and should – do business. (After all, the Israelis shopped in their marketplace.) The real change seems to be a harshening of the conditions of imprisonment for those Arab terrorists now in Israeli prisons. Until this past summer, terrorists were entitled to family visits, cell phones, library and educational privileges, and probably Cable TV and spa treatments. PM Netanyahu ended that when he suddenly realized – just this past July – that Arab murderers were living well on the Israeli shekel and Gilad Shalit had not even been afforded a visit from the Red Cross. That country club lifestyle ended; perhaps that amped up the pressure on Hamas to deal. And deal they did, and they must be enjoying their triumph.

It is certainly possible that the deal will yet fall through. Hamas in the past has raised expectations and upped the ante by asking for more prisoners at crunch time. But it seems as if they have made a reasoned decision to quit while they are ahead.

The feeling here is joy commingled with sadness, sort of like the reaction of a family whose relative survives a  terrorist attack that kills ten people. One grieves for the victims but is quietly happy that one’s relative survived.

It is a gruesome image we dare not forget in the weeks and months ahead.

Nobel Jews

As of this writing (Wednesday, October 5), five of the seven Nobel Prize winners already announced are Jews. That is not normal.

The Nobel Prize in Physiology or Medicine was awarded to Bruce A. Beutler,
Jules A. Hoffmann, Ralph M. Steinman, in Physics to Saul Perlmutter, Brian P. Schmidt, Adam G. Riess, and in Chemistry to the Technion Professor Daniel Schechtman.  Beutler, Steinman, Perlmutter, Riess and Schechtman are all Jews, and for all I know, the Luxembourg-born Hoffmann is Jewish as well (making six out of seven). The Australian Schmidt is the outlier, literally and geographically. With the Economics Prize winners often Jews, the tribe is doing quite well this year. But it is still not normal. What do we make of all this ?

I remain as astonished as Mark Twain, when he wrote of the Jews:

”…If statistics are right, the Jews constitute but one percent of the
human race. It suggests a nebulous dim puff of stardust lost in the blaze of
the Milky Way. Properly, the Jew ought hardly to be heard of, but he is heard
of, has always been heard of. He is as prominent on the planet as any other
people, and his commercial importance is extravagantly out of proportion to the smallness of his bulk. His contributions to the world’s list of great names in
literature, science, art, music, finance, medicine, and abstruse learning are
also away out of proportion to the weakness of his numbers. He has made a
marvelous fight in this world, in all the ages; and had done it with his hands
tied behind him. He could be vain of himself, and be excused for it.

The Egyptian, the Babylonian, and the Persian rose, filled the planet with
sound and splendor, then faded to dream-stuff and passed away; the Greek and the Roman followed; and made a vast noise, and they are gone; other people have sprung up and held their torch high for a time, but it burned out, and they sit in twilight now, or have vanished. The Jew saw them all, beat them all, and is now what he always was, exhibiting no decadence, no infirmities of age, no weakening of his parts, no slowing of his energies, no dulling of his alert and aggressive mind. All things are mortal but the Jew; all other forces pass, but he remains. What is the secret of his immortality?”

– Mark Twain

(“Concerning The Jews,” Harper’s Magazine, 1899

Not that Twain was necessarily a lover of Jews, as some of his other writings are sprinkled with the traditional prejudices of his time. But his question remains a good one: what is our secret ?

For sure, we are beneficiaries of the kindness of the Creator who has preserved, protected and sustained us for thousands of years in the most inhospitable and hostile corners of the globe. Our survival is as unique as our consistent contributions to mankind. And, truth be told, our success and survivability has often engendered even more, and more belligerent, enemies, notwithstanding our contributions to mankind.  If only the world would allow the Jew to live in peace and tranquility, and especially to build a model, just society in the land of Israel, who knows what blessings would flow to the entire world ? And that is part of the eternal frustration of the Jew, and the diabolical ignorance of our enemies, ancient and modern.

Additionally, the love of knowledge is paramount among Jews, and even Jews
far from the world of Torah seem to bear within them the questioning, probing,
analytical style of Talmudic-study. Creativity, innovations in thought and investigation, and an unwillingness to settle for theories or conclusions that are deficient are typical of the Jewish mode of study, and therefore quite typical of Jews. Breakthroughs come to minds that are trained or geared to look beyond the shibboleths of any field, and Professor Schechtman’s statement of his own
discoveries (that so challenged accepted notions in his field that they were originally rejected and he was expelled from his research group!) underscores that point.

But there is a broader and nobler point as well, and it all goes back to
the blessing that Yitzchak bestowed on his son Yaakov thinking he was Esav.
Yaakov certainly merited the blessings of Avraham, which were G-d’s to grant in
any event: the blessings of Torah, Israel and the special covenant with G-d.
But Yitzchak assumed that Esav – more materially grounded than Yaakov – could assist Yaakov in his mission by providing him with both muscle and sustenance. Rivka intervened because she realized that Esav’s nature was such that his wickedness would be used against Yaakov, and not to support him.

Yaakov our father therefore merited, in addition to the blessings of
Avraham, the blessings of the material that can be used to advance the divine
will – in other words, civilization. Yaakov would not only transmit the truths
of G-d to his descendants and to all nations but he was also blessed with being
a civilizing influence in every society in which his family would dwell. Yaakov’s
heirs would contribute to the welfare of all nations – their prosperity,
health, morality, knowledge and culture – and indeed that has been the destiny
of the Jewish people in every society in which we have lived. (Not always successfully: we have too often contributed to the tawdriness of modern life, but that too is a consequence of the divine gift of prominence.)

That Jews are a civilizing, stabilizing and usually unappreciated
influence across the globe should be undisputed. That Jews are still being
celebrated for our achievements to mankind in such disproportionate numbers
that the word “disproportionate” does not fully convey the asymmetry is itself
remarkable and worthy of celebration. And more: it is worthy of repeated mention in a world community that is, again, increasingly hostile to Jews and Jewish national life. That evil short-sightedness endangers not only Jews – but is also destructive to the future and well-being of our detractors.

May they soon see the light, and continue to benefit from the gifts of
the Jews to the world community.

Listening

The Baal Shem Tov offered a parable. There was a king who, through some very adept magic, built a palace that appeared to have many walls  that protected him from his people. The walls were very high, straight and  curved, one higher than the other in a maze leading up to a mountain. And from  the outside, through this sleight-of-hand, it also appeared that the palace had  many rivers and moats, and armed guards, and bears and lions and other wild  animals. And so no one dared approach the king, and the king was feared throughout his kingdom, and his glory filled the provinces.

One day, the king issued a proclamation that whoever enters the palace to greet the king will be granted honors and riches, and serve the king as a trusted minister. Some people came, saw what appeared to be the multiple walls, were intimidated and retreated. Others penetrated the first and second layers, and despite seeing no great obstacles – no rivers, no walls, no ferocious animals, and the king’s retinue dispensing great riches to all visitors, they still shied away from approaching further.

Only one person persisted – the king’s son, who yearned to see his father. And so he forced his way into the palace, past the magical walls and the bears and the lions and the guards – he fought and struggled until he arrived at his father’s inner sanctum. When the king saw his son’s dedication, he removed his
sleight-of-hand, and the son saw that there were really no walls, nor any
partitions or separations – just gardens and orchards and all the delights one
could imagine – and the king sitting on his throne, surrounded by his retinue.

And the son cried out to his father – why did you hide from me ? Why did you conceal yourself – “you concealed Yourself and I trembled” (Tehillim 30:8)? And the king answered that it was all done for you, to test you, to reveal
what is in your heart, the extent of your love and reverence for me.

There are times when we sense a distance between us and G-d – when G-d appears remote and inaccessible, when we feel forlorn and abandoned to a chaotic and unruly world. “You concealed Yourself and I trembled” – we tremble at the distance, at the concealment. It is when we call out to G-d – “to You, G-d, I call out, to G-d, I supplicate” (ibid 30:9) – that we realize that the barriers
are illusory and the obstacles are all of our own making. G-d is wherever we
let Him in.

Why does man build walls – why does man resist surrender to G-d’s will ? Primarily fear. Fear that our lives will be less enjoyable, fear that we will have fewer friends, fear that we will lose our jobs and our money, fear that the nations of the world will oppress and persecute us. We run from the covenant, or we attempt to re-define it on our terms.

We conclude – “I can’t learn Torah (no background, no time, no fun); I can’t observe Shabbat as a complete day of sublime holiness for 25 hours (I have to commingle it with the activities and deportment of the weekdays); I can’t give charity, I can’t make aliya, I can’t avoid speaking lashon hara, I can’t dress appropriately, I can’t behave in shul, I can’t treat others with respect and courtesy, or I can’t feel G-d’s presence in my life…” Each “can’t” is a wall, a moat, a roaring lion, a mighty soldier that blockades the door to the palace. King David said “my soul thirsts for G-d” (ibid 42:3). We might say – “I don’t want to thirst for G-d; I want to retain my autonomy, my independence – I don’t want to surrender, I want to engage G-d on my terms. I don’t want to feel a spontaneous gratitude to G-d – too limiting, too demanding.”

But, if we choose, we can dismantle these barriers on our own – one by one. Or, sometimes, the barriers fall away by themselves, because we are left with no choice. We fear the consequences of sin, we’re adrift, we sense something is amiss, and we finally want to enter the palace. Our fears are replaced by a yearning – “as a father has compassion on his children, so too G-d has compassion on us.” And we finally admit that “there is nothing but  Him” (Devarim 4:35).

The Rogatchover Gaon said the blessing for the commandment of shofar is “to hear the sound of the shofar,” rather than to “blow the shofar” because we don’t all hear the same thing. And it is not the technical “hearing” of the shofar
that fulfills the mitzvah, but rather the mitzvah is to listen to the sound of
the shofar that breaks through the walls of our creation, the figments of our
imagination, the sources of our rebellion. If one hears the shofar and is not
moved, and the walls don’t crumble, and the heart is not bent, then there is no
mitzvah. It is the sound we hear, each and every one of us, that defines the
mitzvah, and our surrender to G-d on the day of judgment.

Rav Saadia Gaon wrote that we listen to the shofar and surrender to G-d, because that is the nature of the shofar, the instrument of coronation.

May the sounds of the shofar this year cause G-d to ascend, and enable us to break down all the barriers, and confer the blessings of life and health, prosperity and tranquility, on us and all Israel.

Shana tova  to all !

Turnaround ?

     Did President Obama’s UN speech – effusive in its praise and defense of Israel and remarkable for its criticism of the Palestinians – signal a dramatic internal transformation away from his unsympathetic, unenthusiastic Israel policies towards one more attuned to the classic American friendship towards Israel and a recognition of Israel’s role as the flagship of American values in the Middle East ? Was his change a reflection more of his newfound “hatred of Haman” – the utter disregard by the Palestinians of Obama’s diplomatic requests or political needs – than of his newfound “love of Mordechai”? Or was it simply a desperate attempt to shore up his flagging support among Jewish Democrats – a base he cannot afford to lose – by embracing what has been the policy of his predecessors for generations ?

     The latter two seem more likely. Bear in mind for a moment how low the bar has been set for what is construed as Obama’s “support” for Israel. Prior presidents routinely vetoed Security Council resolutions that condemned Israel’s acts of self-defense and other such treacheries. (The infamous Carter did not veto a resolution condemning “settlement” construction.) But US vetoes of anti-Israel moves at the UN have been so routine that we have taken them for granted, and so expected that the threat itself of a veto has precluded the introduction of many such resolutions.  The Palestinian gambit to have the Security Council recognize their “statehood” was as much precipitated by their own shenanigans and miscalculations as it was by Obama’s diplomatic incompetence. Undoubtedly, Obama encouraged the Palestinians to expect a state on a platter as their natural right, made a halt to “settlement” construction a pre-condition to negotiations (the tree limb from which Abbas has not been able to climb down), and boxed Israel into a corner in which any negotiations
would cause Netanyahu’s government to fall. And Abbas and his cohorts probably assumed that Obama – an advocate of a Palestinian state in the
heartland of Israel – would never veto such a resolution and incur the ire of
the Arab world and street, contrived that it is.  Thus, the speech and the veto – if it comes to that – are damage control.

    But it will have its intended effect. Jewish Democrats, desperate for a reason to vote for the re-election of a black, leftist, Democratic president, now have it. Obama said all the right things – and if he would actually visit Israel, some of his diehard Jewish faithful would be proposing shidduchim between their own
sons and Obama’s daughters. Expect a boost in the “Jewish” polls for Obama,
although not quite to the level that he enjoyed before, when he was acting on
his natural impulses.

     Certainly it was not easy for Obama to change course, and he still does not look comfortable in Netanyahu’s presence (he didn’t even before May’s White House smack down). This is a president, after all, whose economic plan to dig America out of its hole is to dig a bigger hole – by embracing this week, yet again, higher taxes and more public union jobs. And this is a president who can offer to states – just yesterday – a waiver from compliance with the accountability provisions of Bush’s “No Child Left Behind” legislation, and claim with a straight face that this does not mean there will be no accountability for failing schools and failed teachers. Well, yes, that is exactly what it means; hence the waivers. He rarely admits error.

    So the diplomatic tap dance worked out as best as can be expected, and President Obama is to be credited for his public support for Israel in an unpopular forum. Of course, the converse would have been odd, given America’s signature as a witness on the Oslo Accords that prohibited either party from taking unilateral steps to change the political status on the ground. But, as aforementioned with the Bush education legislation, Obama is not averse to erasing the policies and values of his predecessors when it suits him. Here, he held – for what is for him – firm, and that sense of realism is welcome. An America that casts its lot with Israel is itself on surer footing.

    Israel also held firm, although one always fears what concessions PM Netanyahu is promising behind the scenes that he will be unlikely to keep when he returns to Israel. And his speech, pointed and passionate, still lacks the winning argument, the polemical punch that would mark Israel’s statecraft as unique and special. Netanyahu, true to his secular roots, cannot bring himself to base the Jewish people’s possession of the land of Israel on the Bible – on G-d’s promise to our forefathers. His references to where our ancestors “walked 4000 years ago,” or to coins found with his name on it next to the Kotel, leave me (me!) cold and unmoved, and thinking, so what ? Just because they walked there gives us as much claim to the land as the name Netanyahu on a coin gives him rights of ownership over that coin. Ancient man walked in a lot of places; no one claims that land on that basis. His is simply a losing argument that persuades no one.

     The divine source of our right to the land of Israel is the only argument with merit and durability, even if it will attract few supporters in the short term. But it has the virtue of being true – to ourselves, to our history, to believers across the world – and true to the G-d who made it to us. Perhaps someday soon there will be a Jewish prime minister who speaks the language of the Jewish people.

    Until then, we can only pray that Israel will quell the inevitable violence that will result from the Kabuki theatre at the UN, and that – here’s the real test – Obama will unequivocally support Israel’s right of self-defense despite the casualties inflicted on a suicidal population, and without demands on Israel to make itself more vulnerable. Then the negotiations to nowhere can begin, and end, and begin again.