Author Archives: Rabbi

Best Movie of 2010

     Flying to Israel the other day (apparently, my visit pushed Mubarak over the edge), I watched what is easily the best movie of 2010 – one that was entertaining, moving, informative and even tear-jerking, and one that was not nominated for any Academy Award. Not only did it fail to garner a nomination for “Best Picture,” but it was also shamefully deprived of a nomination in its natural category, “Best Documentary.” I refer to Davis Guggenheim’s compelling “Waiting for Superman,” about the declining state of public education in America, and the abject failure of society (read: teacher’s unions) to come to grips with the role that it has played in the dismal educational fortunes of America’s youth.

And “fortunes” is an apt word, because many parents are routinely denied choice in their children’s educational settings, and by the millions, children (especially minorities and the under-privileged) are effectively sentenced to inferior instruction and facilities unless they win a lottery to one of the few successful schools that turn out students who will likely attend college. For the rest, even for the willing among them, they are forced to deal with deficient facilities, desultory teachers (some of whom were caught on film telling their students that they are tenured, and nothing will happen to them even if they don’t teach; others are sleeping in class), crime in the schools and thus a bleak future.

One would have thought that this cause was a natural for liberal poseurs, who find racism everywhere and who abrasively and loudly promote the plight of the downtrodden and the beauties of public education. Instead, the teachers unions are subtly but scathingly criticized, and Sandra Feldman, liberal icon and late of the UFT, seems particularly clueless and detached as she defends tenure for burnt-out, failed teachers, a labyrinthine process that makes dismissal of teachers almost impossible even for cause (they can wait for years, doing nothing while collecting full salaries), vehemently opposes merit pay and staunchly advocates for seniority as the only barometer for retention of teachers in an era of cutbacks, and attributes every problem to a “lack of money.” This, notwithstanding that the federal and state governments have increased spending on education ten-fold in 40 years, while student test scores have declined precipitously to the point where the United States fares a little below mediocre in international competition. More “money” only means higher salaries, but how giving inferior teachers higher salaries improves education for the children is a bit of illogic that goes unaddressed.

And the torment through which Michelle Rhee, recently departed school superintendent in DC (the nation’s worst district), is shameless. Typically, her plan to pay good teachers six figure salaries and terminate the bad ones was ditched by the union. Unions, of course, served a meaningful purpose about a century ago, when organizing union members won for them rights, decent working conditions and privileges they could never have won individually. They were a necessary tool to prevent abuse by employers. These days, the situation has been turned on its head, and unions by and large exist to abuse employers – especially public sector unions who feel that the taxpayers’ trough is unlimited. Teachers’ unions especially fear accountability and competition, as they wish their claim to the public dollar to be exclusively theirs.

Hence the anger at the charter school movement – public schools funded by taxpayers that operate outside the traditional system and have been a lure for many parents. In our neck of the woods, New Jersey recently approved the opening of a Hebrew-language charter school, which will be rich in Hebrew culture. It has been controversial for several reasons. Some people, trapped in the Supreme Court jurisprudence of 30 years ago, raised constitutional objections that are unfounded. Others see in this school either the demise of traditional yeshiva education (as parents will avoid the high cost of yeshiva tuition, and provide their child a similar education – some of will take place during school hours, and some of which will require supplemental Torah education after school) or the slippery slope to Jewish ignorance and assimilation (as such a school will never be able to equal a yeshiva education either in Torah knowledge, spiritual ambiance or the Jewish commitment of the student body).

 Likely, everyone is right and wrong. The school seems a step up for parents who would otherwise send their children to public school (Israeli expatriates, for one group), and a step down for parents who would otherwise send their children to yeshiva. Parents who do it solely to reduce their tuition costs are setting a poor example of the worth of a Jewish education for their children, and undoubtedly will pay a price for it. In that sense, we are a weaker and more hedonistic generation, as I personally recall parents depriving themselves of any luxury in life –living in small apartments, never taking a vacation, not even dreaming of the obligatory “hotel for Pesach” – all in order to pay their children’s yeshiva tuition. Ultimately it is a decision based not on finances but on values. That being said, school competition is good even for Jews, and if this school educates a product that to the untrained eye appears not much different than a yeshiva student, then that itself is both an indictment of the current system and perhaps an inducement for further improvements. For us, though, it is a blessing to have many choices.

“Waiting for Superman” (the title is derived from the theory that only a super hero can save the current system) makes clear that many Americans lack those choices.

In addition to extensive interviews with participants in the system – teachers, administrators, union leaders, politicians, journalists and moguls – the thrust of the movie follows around six families whose children are competing for slots in the charter schools. One school had over 700 applicants for 40 places. And the children – mostly from single-parent, minority led homes – are desperate, as are the mothers, who – despite whatever limitations they have – are selflessly devoted to providing their children with the opportunities they didn’t have and a way to avoid the mistakes in life they made. All the children have dreams, and all see themselves in college someday. But the likelihood that any of them will achieve that goal absent a transfer from their inner city public school to the desired school is extraordinarily slim.

Interestingly, the documentarian omits any real discussion of the fact that most of these children are from single-parent homes. The absent-father syndrome that has devastated the American black family is ignored. Yet, more than 70% of black children today are born out of wedlock, a shocking figure that perpetuates poverty, dysfunction and reduced opportunity. (Football’s NY Jets cornerback Antonio Cromartie achieved some infamy recently when it was revealed that he has fathered 9 children with 8 different women in the last five years alone, and on a video struggled to name all of them. That anti-social conduct is so irresponsible and reprehensible that one wonders why the NFL doesn’t discipline him for that as it does other players for lesser offenses.)

Well, the tension mounts towards the movie’s end as across the country the choice schools conduct their public lottery, literally pulling children’s numbers out of a box. Mothers and children sit there anxiously, prayerfully, knowing that their child’s entire future is riding on pure luck. Some make it, others don’t. Mothers cry with joy, and others cry that they will not give up – but really have little recourse. These mothers – winners and “losers” in the lottery – are really the heroines of the story. And one black child is shown being admitted to his new boarding school, where he promptly affixes to the wall a picture of his father holding him as an infant, a father who was unmentioned, unseen and uninvolved, but obviously on the thoughts of his son as he journeys forth from his mother’s home to make a better life for himself.

It is a movie worth seeing and absorbing, and a challenge to those in the educational industry system to make the necessary changes whatever the obstacles. And, for the sake of the children and America’s future, pull no punches and get it right.

Ironies

      A dictator never sleeps easily, but the longevity of any particular despot seems to depend on the depth of his wickedness. Bad dictators do not endure as long as do absolutely evil dictators. That is to say, the worse the person, the more depraved and murderous the dictator, the more likely it is that he will remain in power and the less likely it is than he will be overthrown by a popular revolution.

     The reason is clear: dictators whose brutality knows no limits will wantonly murder civilians who challenge their rule. Hitler and Stalin, of course, stand out in this genre as they murdered civilians by the millions (and Stalin almost all his own citizens), as does Assad of Syria, who liquidated an entire city – Hama – with its population of 20,000 when they threatened his regime in 1982. Mao Zedong likely murdered more civilians than Stalin and Hitler combined, and died a peaceful death. Pol Pot, who executed approximately two million fellow Cambodians, is another who escaped justice. The crueler they are, the less they are encumbered by any sense of restraint or proportion.

   Dictators who are bad, rather than atrocious, are more susceptible to popular uprising, and Mubarak falls into that category. These are second-tier tyrants, who usually imprison or murder political opponents but are not wanton executioners, and thus fall prey to popular revolt. Nicolae Ceausescu of Romania, Ferdinand Marcos of the Philippines, even the parade of Latin American tin pot dictators like Somoza, Pinochet, Peron, Noriega (he was overthrown by the United States) and others were driven from power by popular rebellions, often aided by the military.

    Indeed, the only way the completely evil dictators are ever deposed is through a military rebellion, as it is the military that enables them to maintain their grip on power and can readily detach that grip as well. Thus, Idi Amin was exiled by his army, and Hitler himself almost killed in July 1944 by a military conspiracy. Stalin, aware of this dynamic, executed almost his entire officer corps in the 1930s to prevent any semblance of opposition from arising against him. Mussolini was deposed and arrested by members of his own government.

      The Communist regimes in Eastern Europe were toppled in the late 1980s and early 1990s because their autocrats, although repressive, never engaged in mass slaughter of civilians. Much the same could be said of the collapse of the Soviet Union, whose rulers allowed it to come apart. In fact, the classification of despots reflects this division. The merely “bad” dictators are often referred to as “authoritarians” or “totalitarians,” whereas the heinous, depraved rulers are termed “dictators.” The major difference between the Eastern European era of repression on 1968 and the era of freedom in 1989 and thereafter was that, unlike Brezhnev, Gorbachev did not send in the tanks to bolster the old Communist regimes.

     They are all despicable, to be sure, but it is ironic that the more fiendish the dictator, the more he is likely to survive, and it is the relative moderation of the others that facilitates popular uprisings. As in Mubarak’s case – and in the rest of the Arab world – the street does not matter as much as the support of the military. But, oddly, a Mubarak can be driven from power not because he was brutal or repressive but because he was not brutal or repressive enough.

     Here’s another irony that is now old news. The Arab “Wikileaks” scandal (the release by Al-Jazeera of PA diplomatic correspondence) sent Abbas and company into a frenzy when it was allegedly revealed that they had entertained making certain concessions to Israel – acceptance of most settlements, a limitation on the re-flooding of Israel with “refugees” (known as the “Right” of Return), deep security cooperation, and other tantalizing notions. In truth, it is still unknown whether these were PA positions or simply their record of Israeli concessions. But rather than bask in their unexpected “moderation,” the PA was quick to castigate Al-Jazeera and deny making any concessions at all. Most diplomats concerned with public relations would have been quick to embrace their efforts at “peace-making” as good news, a sign of progress and maturity. Instead the PA perceived this as an attempt to overthrow their government and besmirch them in the eyes of their public.

    This strange reaction presents only two possibilities: that the PA negotiators are insincere, and are only trying to induce more and more Israeli concessions in exchange for nothing (a winning tactic for twenty years); or that the PA negotiators are sincere, but they recognize that their public will never consider  or accept a permanent peace with Israel. Rather than prepare the average Palestinians for the give-and-take of negotiations in which not every demand will be satisfied, the leadership is completely incapable of transforming Palestinian society from being enthusiastic purveyors of terror into being proponents of c o-existence.

   Either way, it reflects the sheer insanity of a continued “peace process,” notwithstanding Tom Friedman’s tedious advice (that he has been proffering for…30 years) that now is the last and best opportunity for Israel to make peace. His theory – that Mubarak’s downfall will usher in a wave of radical Islamic governments across the region, and therefore peace must come now, immediately and without delay, with Israel making all the concessions necessary – is as foolish and irrational as most of his advice has always been (so, nominate him for another Pulitzer). Making “peace” (meaning, signing agreements and having ceremonies) with people who cannot enforce it, and are unelected rulers soon to be deposed, makes as much sense as embarking on a cross-country trip now in an old jalopy, because the car is dying and may not be available in a week. Well, yes, but the same car will break down on the journey – like the Oslo train stalled because of terror, rockets, Hamas, and a violation of all agreements to date.

    So why would he think that this new agreement, just another agreement, would not meet the same fate and dissolve into more terror and more vulnerability for Israel? Well, maybe that is not such a concern for him, all his protestations to the contrary notwithstanding. More to the point, when will people stop taking seriously the policy recommendations of a person who has been consistently wrong for decades ?

     And from irony to farce:  The “peaceful” revolution is Egypt, in which the police and military have been lauded for their “restraint,” has to date claimed over 300 lives. That is, 300 Egyptians have been killed in the rioting in a little over a week. And yet, strangely enough, there has been no reference to use of “excessive force,” no laments over the killing of unarmed, innocent civilians, and no calls for UN Security Council condemnations, all standard operating procedure when Israel kills Arab terrorists.

     Could it be… hypocrisy ? Might it be a … double standard ? Or perhaps just vicious, anti-Israel propaganda, all to remind us that next time those accusations are lodged against Israel – and there will be a next time – ignore them.

Egyptian Ejections

   So a secular, Western-leaning Middle Eastern country with an authoritarian ruler and openly linked to Israel is beset by mobs of its own citizens calling for the overthrow of their own dictatorship. Where have we seen this story before ? Iran, circa 1979. There is an uncanny resemblance between that Iran and today’s Egypt, even in the “blessings” bestowed on each by American leaders (Jimmy Carter praised Iran as an “island of stability” just a month before demonstrations erupted, and Hillary Clinton declared the Mubarak government “stable,” just one week before he announced he will not seek re-election.) More importantly, Egypt’s fate is likely to be remarkably similar to that of Iran.

   The riots in Egypt are not rooted in a coherent and uniform message. The protests originated, typically for the region, over an increase in the price of bread, an economic catastrophe in a poor kleptocracy in which more than half the population lives in poverty and subsists on less that $2 per day, and the ruling elite enrich themselves at the public’s expense. But the peasants were joined by opponents of the brutality of the Egyptian regime and its secret police, most ominously by the radical Muslim Brotherhood (the terrorist group that has spawned Hamas and Hezbollah and has roots in Al Qaeda), and fatuously by individuals calling for “democracy” and “freedom” – those mostly Western journalists and the handful of Egyptian elitists who feed them information that they naively swallow and disseminate. Suffice it to say, democracy – not at all indigenous to the Middle East and completely unknown in that region outside of Israel – is the least likely outcome of the turmoil in Egypt. A true democracy in Egypt is as likely as Hosni Mubarak succeeding Shimon Peres as president of Israel.

    Recent history in the region demonstrates that, given the choice, Arabs will vote for an even more repressive dictatorship than the one they rejected in the streets. “Democracy” is limited to voting, but has not been extended to such basic concepts as individual liberties, protection of minority rights, and an independent judiciary. That has been the reality in Gaza and Lebanon, and elsewhere. Even where they overthrew their jailers, they immediately voted for a new jailer, as much as testimony to the incongruity of freedom in that part of the world as it is to the inchoate human desire for stability, security, and, yes, bread.

     In Iran, for all the talk of democracy and opposition to the Shah’s oppression, it took only a few months for the “people” to vote for an Islamic theocracy. Note that, as is likely in Egypt, the Islamic rulers did not assume power immediately. There was an intervening “secular” leader – the pro-democracy Mehdi Bazargan – who stepped down when the US Embassy in Teheran was sacked in November 1979. Change the name and place to Mohammed El-Baradei in today’s Egypt, and a similar scenario unfolds – a figurehead who holds power and lulls the world to sleep while the radical Muslims plot their ascension.

    This el-Baradei is a character in his own right, Noble Peace Prize winner (but, then again, so was Yasser Arafat) for his “work” in not discovering the Iranian nuclear program. He thus has solid Western credentials (awards and acclaim with no accomplishments). And even though he has not lived in Egypt for decades, and has no base of support, he will be a useful foil for radical forces as they gradually seize control of Egypt.

    There are ironies in this affair, as well as a lesson that must be learned and implemented. Despite the rhetoric about the police/military not firing on protesters, well over 100 Egyptians have already been killed since the beginning of the revolution. I recall very well the oleaginous, contemptuous words that Mubarak spat at Israel when Israel was attempting to suppress the Arab civil war in Israel – how violence was disgraceful, how Israel must stop using lethal force against unarmed demonstrators, about human rights, the children, the innocent, the occupation, etc. That the shoe is now on his face – and he responds with typical brutality (granted, it could have been worse) – only points out the utter hypocrisy of his earlier complaints.

    Additionally, reports of the looting of the Egypt National Museum and the theft of antiquities by some of the demonstrators (obviously, the cultured ones) recall the sneering criticism lobbed at President Bush, who apparently should have prevented Iraqis from stealing the valuables from Baghdad’s museums. Clearly, though, one cannot have greater respect for a nation’s cultural past – than citizens of that nation. And, it is astonishing how quickly events turn, and nations are transformed. Just six months before the Shah fled, the CIA reported that Iran was not “in a revolutionary or even a pre-revolutionary situation.” The Soviet Union seemingly collapsed suddenly. Who would have thought – even two weeks ago – that Egyptian-Americans in Astoria, Queens would be marching in the streets and chanting for Mubarak’s overthrow ? Who even knew there were Egyptian-Americans – and Mubarak enemies – in Astoria, Queens ? There is a spontaneity,  a suddenness to the downfall, a snowball effect in street revolutions – and, I can’t help thinking, the hidden hand of Iran, Egypt’s main rival for supremacy in the Muslim world – an Iran, no doubt alarmed by the Wikileaks disclosures that Mubarak was actively campaigning for America or Israel to attack Iranian nuclear facilities.

    All of which points to the inherent instability of the dictatorship, which always resembles an earthquake before the ground is sundered: a veneer of stability that conceals extreme turbulence underneath the surface. That is why negotiations with dictatorships are usually futile and self-destructive. Israel is living – as always – through very anxious moments, as the fate of its treaty with Egypt hangs in the balance. There is always an asymmetry in negotiations between democracies and dictatorships. A democracy can never repudiate a treaty signed by a predecessor government, because it is the government that is the symbol of continuity and not any particular person. Thus, Yitzchak Shamir voted against the Israel-Egypt treaty as a member of Knesset, but honored it as prime minister, as did President Reagan and the Panama Canal Treaty. But a treaty with a dictator is a treaty with one person, and whether that treaty survives that person is always a gamble. Mubarak honored Sadat’s treaty, even though he ushered in the coldest peace imaginable and never even visited Israel in his 30 years in power (except briefly for the Rabin funeral). Will Mubarak’s successor honor the treaty ? In the short term, undoubtedly, but in the longer term – even one or two years from now ? Don’t bet on it, especially if the Muslim Brotherhood seizes control of the government officially or unofficially. If so, count on the discovery of a list of Israeli “breaches” of the agreement that enable the Egyptians to renounce it.

     Two democracies will always honor treaties with each other. The actions of a dictatorship are always speculative, based on the whims of one man. The bigger danger that emerges from such asymmetrical negotiations is that the democracy – i.e., Israel – always winds up trading away tangible assets in exchange for words and promises. Israel relinquished to Egypt substantial territory – the Sinai Peninsula and  its strategic depth, and vital material assets – the Abu Rodeis oil fields, all in exchange for intangible verbiage on a piece of paper. Will Egypt post-Mubarak continue to sell oil and natural gas to Israel, as per the terms of the treaty ? Will Egypt maintain its demilitarization of Sinai ? Will it move its forces into Sinai to test Israel and its patience ? Who knows ?

    What a democracy gives up in such negotiations is very hard to retrieve, and what it gains is very easily lost. Yet, Israel finds itself in the same position regarding the never-ending “peace” process with the Palestinians, with the advantage that Israel already knows that its interlocutor does not fulfill its commitments under the various treaties signed – and yet it still hungers for more agreements. The instability of the Egyptian dictatorship demonstrates the futility and menace of continued negotiations with the Palestinian dictatorship. But is there a way to express this in diplomatese that makes it obvious to the neutral third-party (if there are any such left) or to the Israeli public ?

       It is also ironic that because of the treaty with Israel, Mubarak was deprived of the staple of his fellow Arab dictators – distracting the masses from their miserable lives by inciting them against Israel and blaming Israel for all Arab woes. The Arab potentate – think Assad, father and son, for example – is skilled at fomenting hatred towards Israel as a release valve for pent-up frustration. The treaty deprived Mubarak of that option.

      Some might argue that the Israel-Egypt peace treaty was still worthwhile, because it bought 30 years of non-aggression, and there is a compelling logic to that argument. Most Israelis have grown up with a “peaceful” Egypt. But, even aside from the basic principle that no country should ever return to an aggressor territory that it won in a defensive war against that aggressor, it is clear that such treaties will not endure. Ultimately, though, the price is paid, and when it is paid, it is especially deadly and disheartening. It is true that one can only make peace with enemies, and one can’t choose one’s enemies – but it is also true that one can’t always enter into a true peace with an enemy, especially an enemy that does not identify with cherished values such as freedom, liberty and individual rights.

    That will be the true measure of the Arab world, but that day is far off, notwithstanding the sincere but misguided efforts in this direction of President Bush. So Israel is in for some difficult days – but it will manage well if it learns from this debacle the perils of asymmetrical negotiations. It will manage even better if it remains true to our heritage and worthy of Divine Providence, in these most interesting times.

Jews and Art

   J. J. Gross, in a recent Jerusalem Post column, lamented the near-complete absence of American Orthodox Jews from the world of arts and letters. There are few, if any, Orthodox Jewish musicians or artists, novelists or poets, and still fewer parents who would encourage their children to make such an unusual career choice. (Read it at http://www.jpost.com/Magazine/Opinion/Article.aspx?id=203464).

     Gross, a recent oleh himself (last March), realized this anomaly when he began studying clarinet in Israel, and his instructor wore a kippa, as did many other students. He decries the lack of artistic creativity on the part of Orthodox Jews in America, or even a genuine interest in the arts, and bemoans the high cost of living Jewishly that deprives young Jews of the capacity to follow their muse and instead dispatches most to medicine, law, business, etc. And a shame it is. So why don’t US Orthodox Jews share these passions ?

     In Israel, by contrast, there are schools – even yeshivot – that cater to religious students who are artistically-inclined. There is a Rosh Yeshiva who is an acclaimed novelist (alas, but one). There are conservatories and even a film school for the religious population. The young are even encouraged to pursue (what we would construe as) offbeat careers that enable them to express themselves and uncover latent aptitudes and abilities, thereby enriching both their lives and society itself.

    Gross attributes the American Orthodox reluctance to embrace the arts as stemming from a lack of “courage.”  Herewith is his argument: Clearly there is something else that fundamentally differentiates Israelis from Americans, and Americans who make aliya from those who don’t.
     Economic excuses for avoiding aliya are an anachronism. This country’s economy is booming while America’s is on the wane. The cost of Orthodox living is significantly lower here. The weather is better, the food fresher and health care is universal. Plus, the cost of university tuition is relatively tiny, and the likelihood of on-campus assimilation is nil.
    What then keeps the 95% who do not make aliya stuck in Teaneck and Englewood, Riverdale and the Upper West Side, Flatbush and the Five Towns? They march religiously in the Salute to Israel Parade, send their kids to Bnei Akiva and NCSY, come to Jerusalem for Succot or Pessah, yet insist on staying in a declining America.
   I believe the answer is courage. Diaspora Jews are not blessed with a surfeit of courage. They are geniuses at risk aversion. They choose safety in numbers, safety in professions, safety in neighborhoods, safety in the cars they drive. None ride motorcycles.
    Israelis and American olim have far greater courage – above all, the courage to enlist in the IDF, not to mention the courage to camp out in the forest or undertake a six-month trek in the jungles of South America. By contrast, even younger Diaspora Jews prefer cruises and luxury hotels with three meals a day and round-the-clock tearooms.
     Choosing painting over law, music over medical school, writing over banking takes courage. One chooses an art because it is a passion, not because it comes with a guarantee. The kind of young man who volunteers for Golani or commands a tank is not easily intimidated by the risk of being a poor writer or filmmaker.
     It appears to be a combination of expediency and fear that derails American Orthodox youth from pursuing the arts. We can only wonder at the staggering loss of genius that would enrich us as a people, and make this world a better place.

   Well, now that he personalized it by mentioning Teaneck, I can respond…

    Firstly, for goodness’ sake, Mr. Gross just made aliya last March, not even ten months ago. Could he please wait just a little longer before he begins lecturing American Jews about aliya? I don’t know who he is, how old he is, where he is from, what precluded his aliya until last March, and I recognize that one of the joys of aliya is the freedom to condescend to American Jews. There are some pleasures that are foregone because of aliya, and those deprivations are minimized through indulging the pleasures of the ego and looking down on all others who haven’t made aliya.  But please, decorum itself dictates that there should be a moratorium between the time of aliya and the time of permissible condescension. It is insufficient merely to walk off the plane, clear customs, receive your te’udat zehut, and encounter your first obstacle (or ten) with an Israeli bureaucrat. I would suggest a waiting period of at least one year, maybe two. After all, the recent oleh had the identical character traits of his derided targets – until just a short time ago.

    Secondly, there clearly are Orthodox writers and novelists who have achieved general success (the Kellerman’s, for two), as well as Orthodox painters, artists, architects, etc., although not many. So, too, there are Orthodox classical musicians. Most of those that I know personally are baalei teshuva, who in some cases had to renounce or limit many of their career opportunities because of their commitment to Shabbat. That is the definition of courage, perhaps requiring even more raw courage than traipsing about aimlessly through the Amazon or the Himalayas, and also underscores Gross’ concession that many careers in the arts can neither pay the bills nor are necessarily compatible with Torah observance. There are Orthodox motorcyclists (and jungle hikers and bungee jumpers) – but let us not conflate foolhardiness with courage.

   Thirdly, Gross misses the main point, which is surprising, to say the least, for someone who apparently is enamored with all aspects of Israeli life and has successfully made aliya. Jews can be more prominent in the arts in Israel, and less so (or not at all) in America or the rest of the world, because that is the way it is supposed to be. The Jewish soul can only flourish completely in the land of Israel, both spiritually and artistically. Undoubtedly, he is correct that Jews in the exile have not pursued the arts professionally (except for the occasional band musician), nor produced the poets, painters, composers, etc. for which he longs. But that is because the Jewish soul is constricted outside the land of Israel, and therefore there cannot ever be a full expression of Jewish culture outside the land of Israel.

   One need only glance at the Jewish (i.e., non-Torah Jews) influence on American culture to recognize the truth of this statement. For the most part, neither the Jews of Hollywood nor the celebrated American-Jewish novelists bring any great glory to the world of Torah or to the Jewish people. Their representations of Jews and Jewish life are often awash in ignorance and self-hatred, and too often mired in decadence and debauchery. The exceptions (Robert Avrech, for one) stand out, because they have been mostly successful in bringing the true, inner dimension of Jewish life – or framing universal issues with a uniquely Jewish sensibility – into the public sphere. Bear in mind, though, that there is a limited market in American for Torah “culture,” as opposed to the land of Israel.

    For sure, the Jews of Israel have the capacity to mass market Torah-oriented culture – books, plays, paintings, productions – to a wider and more receptive audience, but only the Jews of Israel are so blessed. As Rav Kook wrote in his letter to the newly-founded Bezalel Academy of Arts and Design (1907, from Letters, 158), Jews in the exile have to concentrate on physical and spiritual survival and cannot indulge in the Jewish creative spirit. But, “one of the clear signs of revival” is the revitalization of “Hebrew art and aesthetics in Israel.” Rav Kook perceived the growth of the arts in Israel as beneficial not only in providing employment to many families, but also because it will “nurture the sensitivity for beauty and purity with which the precious children of Zion are so blessed, and it will uplift many depressed souls, giving them a clear and illuminating view of the beauty of life, nature and work…” (Of course, Rav Kook admonished them that art should be used for noble, not degrading purposes, and that they were only limited by Jewish law in the prohibition of sculpting a complete human face – which they promptly ignored.)

     Furthermore, the Jewish “genius,” it is important to add, is not to be found in the creative impulse but in the moral and intellectual realms. Art never existed in Jewish life for its own sake but only as a tool to stimulate a person’s connection to, or reflections on, the Creator. Art is the spice of life, but Torah is life itself.

     Rav Kook saw it as natural and proper that Jewish arts and creativity should only – could only – flourish in the land of Israel. That is the way it should be, and that is, overwhelmingly so, the way it is. That fact should be celebrated throughout the Jewish world, without the need to in the process belittle the American Orthodox Jew, who will yet ascend to Israel for the most positive and virtuous reasons.