Author Archives: Rabbi

The Banality of Impeachment

One of the most unfortunate consequences of the impetuous rush to impeachment (and acquittal) is the plausible possibility that this nuclear weapon of democracy – the abrogation of the people’ will as expressed at the ballot box by the president’s partisans opponents – will become routinized in the future. For example, the next president who whispers to Russia’s president to tell the Russian autocrat that he will have more flexibility after the election, and so Russia should not rock the boat and make unreasonable demands about missile deployment beforehand, then that president should be impeached for subordinating the nation’s security to his own electoral fortunes.

By the misguided standards of today’s Democrat resisters, a rough overview of American history would indicate that Washington, Adams, Jefferson, Lincoln, Wilson, FDR, LBJ, Reagan, two Bushes and one Obama should all have been impeached. Of course, the only impediments to this happening in the future is not the conduct of the president – probably all could be impeached by this legal yardstick – but the alignment of two indispensable factors in the current imbroglio:  A Democrat House and a fully-aroused left-wing mainstream media. You need both – I presume with justification that Republicans would not act as recklessly (remember that Clinton was admittedly guilty of committing the felony of perjury) and that the mainstream media would defend to the death of honest journalism any Democrat president, whatever he or she did.

So you need both, and here you have both, with the sad result that impeachment itself will have become so mainstreamed – the House indicts with a slim majority, the Senate acquits because it can’t achieve the supermajority needed for conviction – that corrupt presidential behavior is no longer deterred because the impeachment process is perceived as toothless. In such a rabid climate, it is not unforeseeable that impeachment becomes as dull as a Knicks game, and attracts about as much attention.

It is indeed an appalling sign of the decline of American politics and the polarization of society that the US managed only one impeachment process in the first 180 years of its existence – and now three in the last fifty years. Invariably, there will be more to come. The irrational hatred of the resisters, who fear that they will be unable to stop this President’s re-election, will move to the next stage after this failure. Perhaps alleged violations of the defunct emoluments clause will be dredged up. Perhaps the corpse of the Muller investigation will be exhumed again. The dearth of evidence of any crime, any wrongdoing, of anything but politics as usual, will stain American politics for decades. At least the Nixon hearings had John Dean and Alexander Butterfield. Here, third and fourth hand hearsay, and the one person who testified and had listened to the allegedly offensive conversation has been publicly contradicted by several others who were also on the call – but not allowed to testify. If President Trump ran on a commitment to drain the DC swamp, the current impeachment process is compelling proof that the swamp has not yet been drained. Its long term effects remain to be seen.

The bitter paradoxes abound. The Democrats are outraged that military aid to Ukraine was briefly delayed, and termed a threat to US national security, while unconcerned that no military aid was provided to Ukraine under the Obama administration, and when Ukraine most needed it – while Russia conquered Crimea and parts of eastern Ukraine.

The Democrats caterwaul over the interference of Ukraine in this election but not the last (that is not even worthy of investigating) – even as the Democrats reached out and hired foreign entities in Russia and Ukraine to fabricate a dossier about a political opponent, even as Democrats regularly interfered in Israel’s elections, and probably those of many other countries, in the past.

The Democrats screech over the intangible benefit Trump might have received from an investigation into the deeds of a political opponent but have squelched an investigation into the tangible benefits Biden and son really did receive, as if, somehow, Joe Biden is immune from investigation for alleged wrongdoing  while he was Vice-President because he is now running for president.

And the Nixon impeachment process actually featured evidence of wrongdoing, including spying on political opponents and journalists, even as Democrats today (like Adam Schiff) try to bolster their case by spying on political opponents and journalists.

All these are applications of the famous Talmudic principle: kawl haposel, b’mumo posel (Kiddushin 70a). Whoever besmirches others does it with their own flaws. Whoever stigmatizes another does it with their own blemish. If only they had the self-awareness to recognize this, it wouldn’t be so catastrophic. But they don’t, and so civil society plunges into chaos and is torn asunder.

How should leaders’ misdeeds be treated? By definition, no one is perfect, and neither king nor president achieves perfection by assuming a political office.  Jewish tradition teaches, in fact, that “fortunate is the generation in which the prince brings offerings for his sins” (Horayot 10b). Not to be able to admit any wrongdoing, and survive the confession, is an inducement not to admit any wrongdoing. Such breeds arrogance, recklessness and a poor cadre of potential leaders.

Can Jewish leaders be impeached? Don Yitzchak Abravanel, who  served the Jew-hating monarchs Ferdinand and Isabella, famously said no (Commentary to Devarim 17). All rulers are accepted with their faults and even (strong words!) stand in place of G-d on earth – and such is true even of Gentile rulers. Furthermore, the Jewish ruler is chosen by G-d, so only He can reverse His decision (see Zecharia 11:8).

While there is some validity to the Abravanel’s contentions, most authorities disagreed. Mmonarchs are ratified, and can be deposed, by a decision of the High Court. Thus, the Yerushalmi (Avoda Zara 1:1) suggests that Yeravam feared the Sanhedrin would execute him if he worshipped idols. He encouraged others to sin, but didn’t necessarily sin himself, at least at first. Both Avshalom and Adoniyahu asserted a claim to the monarchy while their father King David was still alive, and even King David deemed himself at least partially deposed during these rebellions (Yerushalmi Rosh Hashana 1:1).

Radak (I Melachim 21:10) and Ralbag (II Shmuel 17:4) both underscore that a corrupt, thieving, violent king could be deposed by the people, and Ralbag (Mishlei 29:4) noted that such a person is not worthy to be called a “king.” It is as if the title disappears, along with his power and authority.

Nevertheless, Rav Naftali Bar-Ilan (in his magisterial “Mishtar u’Medina b’Yisrael”) cautions that the removal of a ruler should be done with great deliberation and reluctance. Even a ruler deemed wicked usually has some merits in other areas, and the judgment as to his ouster must include the overall welfare of the community and kingdom. Even the rapacious King Ahab fared better under these criteria. And often a toppled monarch will be succeeded by someone far worse in character, and great instability and unrest will ensue. Hesitation and multiple stage thinking should be the governing rules, and not just crass politics or fear of another election loss.

It would seem that the Democrat’s objective here – since they know the Senate will not convict and remove – is to create an overwhelming sense of “Trump fatigue” in the electorate, such that people tire of the constant drama, accusations, tweets and anarchy, and are even willing to risk the loss of security, peace and prosperity to achieve several news cycles without the overheated rhetoric of the President’s critics. Who knows? It might work – but it is a long shot and extremely damaging to the polity.

This brings me to the final point, seemingly unrelated but in fact part of the crisis of politics in America: the election cycle is too long because it literally never ends. It makes no sense that candidates spend tens of millions of dollars and drop out before a vote is even cast. Other countries – Britain and Israel (the world’s expert on elections, although not on forming functioning governments) – can carry out the entire process in just several months.

I humbly propose this law: no candidate is allowed to declare his candidacy, and no debates can be held, before January 1 of the presidential election year. This allows a month until the primary voting starts. The drastically-reduced campaign season would have to feature more substance and fewer inane personal attacks on the aspirants. That might even induce a qualified candidate or two to run.

It would at least give the American people a well deserved break from the madness – and banality – that currently grips it.

This President and the Jews

It should not be disputable that President Trump has been the best President that the State of Israel has ever come across, even as it is acknowledged that the job of the American president is not to serve Israel’s needs but those of the United States. Clearly, the President sees America’s interests as aligned with those of Israel to a degree unseen since Israel’s creation. No president has been more supportive and it is difficult to conjure how any president could be more supportive.

Thus, President Trump moved the American embassy to Yerushalayim, executing American law and fulfilling a campaign promise that had been made by two other presidents and then abrogated. He recognized Yerushalayim as Israel’s capital. He cut off funding for the PA because of their tireless support for terror and terrorists and kicked out the PLO from Washington DC. He recognized Israeli sovereignty over the Golan Heights, leading to the founding of a new settlement there called “Trump Heights.” He shares the distinction of having an Israeli community named for him with George (Givat) Washington and Harry (Kfar) Truman. JFK only merited a forest.

Most recently he recognized the legality of Israeli communities in Judea and Samaria, reversing a tendentious decision of the Carter administration that had already been rejected by President George W. Bush but reinstated by President Obama. He has provided Israel with steadfast support at the United Nations, in contrast to the shameful denouement of Obama when he gleefully allowed a Security Council resolution to pass declaring Israeli settlements illegal – even denying Israel’s claim over the Kotel (the Western Wall of the Temple Mount).

President Trump has coordinated with Israel over joint approaches to Iran and has facilitated Israel’s burgeoning relationship with the Arab Gulf states. He has given Israel a free hand in dealing with terror in Judea and Samaria and rockets emanating from Gaza; there are no more hollow calls for restraint, no more evenhandedness between terrorist and terror victims.

Every country has a wish list from every other country with which it has diplomatic relations. Trump has done everything for Israel except build the Third Temple, perhaps because that is not on Israel’s wish list. It is impossible to imagine what more he can do.

Domestically, he has loudly denounced Jew hatred and violence against Jews, and multiple times. (Don’t believe the false Charlottesville narrative, repeatedly debunked.) He has consoled Jews in times of grief and rejoiced with Jews in times of joy. He has filled his administration with Jews, especially Orthodox Jews, and has a comfort level with religious Jews rarely seen in the White House. He has been repaid, if that is the right word, with solid majority support in the Orthodox community – and largely been castigated, rebuked, and disparaged by non-traditional Jews, many more agitated by Trump’s pro-life commitment than his pro-Israel actions.

For sure, there are many Jews who think that his pro-Israel bias is a sham, a balloon that will someday pop and unleash his presumably pent-up anti-Jewish animus. Given his support for Jews and Israel, and the contemptible way most Jews perceive him, I could not blame him – even as I seriously doubt that would ever happen. But if it did (and it won’t) we would have only ourselves to blame, and especially the deplorable role Jews have played in assailing this most pro-Jewish president.

Simply put, the impeachment spectacle has become too Jewish for my taste. Consider: the lead inquisitor on the Intelligence Committee was Adam Schiff and his counterpart on the Judiciary is Gerald Nadler. Both are Jews. The Democrats’ lead counsel on Intelligence was Daniel Goldman; on the Judiciary, Norman Eisen. Both are Jews.

The lead witness proffered by the Intelligence Committee (if the great “presumer” can be called a “witness”) was Ambassador Gordon Sondland. He is Jewish. For good measure, Ukraine’s President Volodymyr Zelensky is Jewish. The law professor who was most strident opining on Trump’s impeachability, Noah Feldman, is also a Jew. The presidential candidate who asserts that Trump is “the most corrupt president in American history” is Bernie Sanders, a Jew, who is also old enough to have served in the Senate with Warren Harding and who should certainly be familiar with LBJ. There are others. Frankly, it is just too much. Too many Jews are too visible, and for the wrong reasons.

Jews number about one-hundredth of one percent of the world’s population and far less than 2% of the United States population. So how is it that we are so prominent – to my taste, too prominent – in these sham proceedings? And how do we ensure that it is does not redound to the detriment of Jews in the United States and in Israel?

The latter question is especially disquieting because Jews run the risk of being tarred with primary responsibility for the coming impeachment, alienating half the country who are diehard supporters of Trump, realize (and even appreciate, much more than do many Jews) his support for Israel and see these Jews as ungrateful at best and malicious at worst. Perhaps it behooves Jewish supporters of Trump to raise their profile not only so that the President knows (he does) but that his faithful devotees know as well.

The former question is enlightening in nature but frightening in its implications. Our forefather Yaakov was blessed with the reality that Jews would never be bystanders to history but that we would be leaders in every nation in which we lived and prime movers of civilization. That is a gift that we should embrace.

Nonetheless, it is a mistake for Jews to be so front and center in the persecution of this (or probably any) president. It is as if we don’t realize the costs of exile and how no exile has ever ended well for Jews. Ever. One can easily project the tide of American life turning in ways that are deleterious to Jewish interests and hostile to Jews. It is apparent in the anti-Jewish (not just anti-Israel) feelings on campuses, in the escalating contempt for the Bible and its moral notions, and in the current assault on free speech and freedom of worship that is gaining currency in elitist circles as well. It is apparent in the rising number of overt Jew haters in the Democrat Party – still not chastised or censured but, instead, celebrated. If sufficient numbers of Trump supporters become enraged over what they perceive as the disproportionate number of Jews who are Trump haters, then only bad things can come from that.

As it stands now, the attacks on Jews in the United States, from both the right and the left, come from outspoken Trump haters. A discredited, widely denounced but unapologetic Jew hater is already calling the impeachment process a “Jew coup.” We would do well to lower our profile and reduce the number of public Jews suffused in impeachment mania. If Democrats are gung ho on impeaching this President because they fear he will get re-elected, and just want to damage him through this endless legal torture, then surely this land contains a sufficient number of Gentiles who can indulge those whims without involving people whose energies could better be devoted to worthy Torah pursuits.

Yes, Torah pursuits. If only…

And if not, then we risk far more than defeat of this president at the polls. Whoever succeeds him will not be as pro-Israel or pro-Jewish and we will rue that day if it comes.

The First Modern Orthodox Jew: Two Models

Amid all the discussions about Modern Orthodoxy, its past, present, and future, it is perhaps helpful to look at two different paradigms into which Modern Orthodoxy currently divides itself – one positive, and one, well, less so.

One individual grew up in a religious home, so punctilious in its observance of mitzvot and sensitivity to others that he felt stultified. So he moved to the big, bad city and became so respected there that was elevated to leadership, notwithstanding the depravity of the place. He felt better about himself, even tried to maintain some of the observances he had practiced in his family home. Ultimately, he was spared his city’s fate not because of any personal qualities he possessed but solely because of the merit of the home he rejected. That person was Lot.

The contrasts between Lot and his uncle/brother-in-law Avraham were subtle but remarkable nonetheless. Lot could not bear the piety of that home, its insistence on the rigid worship of one G-d and its constant pursuit of virtuous deeds. When he abandoned Avraham, Lot – not atypically as history has played out – went to live in a place that was the antithesis of that home. Sodom was the center of debauchery, lechery, cruelty, and moral perversities. Undoubtedly, Lot concluded that he could live the life of the Sodomite while retaining the trappings of Avraham’s home. He was partially right – and he walked that tightrope in a way that is not unfamiliar to, and might even concern, many of us.

Our Sages pointed out Lot’s moral complexities. He came to Sodom, tried to blend in and eventually rose to prominence. He was appointed a judge in that immoral gutter – meaning he acculturated himself, probably attending college and law school there. Likely, he attended class on Shabbat but without writing or otherwise breaching a Shabbat stricture, and willfully absorbed all the heresy, mockery of religion and defiance of the fundamental moral norms with which he was raised – and he thought it did not affect him because he was on the kosher meal plan. He learned from the scholarly professors at the University of Sodom that G-d doesn’t exist and that His bible and moral laws were man-made, and Lot then must have pitied his poor old uncle who actually believed in G-d and His laws and comported himself accordingly.

Lot participated in the carousing associated with that life while still thinking himself somewhat above it. He made sure that others paid his admission fee to the Friday night frat parties and Saturday football games, and probably davened at least once a day.

Rituals mattered, even if there was little internalization and his heart was not in it. He loved the seder – we even find that he baked matzot for Pesach (Rashi, Breisheet 19:3). That didn’t require a moral sacrifice but just a cultural affinity. Perhaps, at his request, the casinos in Sodom ordered special kosher-for-Passover chips with which he could gamble. He was so at home in Sodom, and so comfortable with his dual life, that he saw no contradiction in his lifestyle and was unaware of any compromises he had made. Spiritually, he was content; professionally, he became a judge (like others could become congressmen, senators, cabinet ministers and ambassadors); but morally, he was bankrupt and, worse, he didn’t even know it. He thought he had it made when in fact he was plunging headlong to his own destruction.

When Lot saw the visiting angels, he rose to greet them, acting on the instincts that had been honed in Avraham’s home (ibid 19:1). He welcomed them in violation of the norms of Sodom – but he also did it in a half-hearted, desultory way. He didn’t run towards them, as Avraham did. He waited to see who they were and only greeted them because they appeared to him as worthy noblemen. He sneaked them into his home, lest his neighbors think poorly of him for this act of kindness. He suggested they lodge overnight without washing their feet first, so others would think they just arrived (ibid 19:2). What Avraham did sincerely, enthusiastically, with a full heart, and as part of his divine service, Lot did superficially, going through the motions, just trying to fulfill the mitzvah with minimum compliance to the technical norms.

And when the knock on the door came by the authorities and his enraged townspeople, Lot offered them his daughters’ virtue as enticement (#Lot-too?) and to demonstrate that his morals really were compatible with those of Sodom, that he really did fit in, and that his professions of piety were all external, just on the surface. He embraced some of the deeds and ceremonies but his heart was elsewhere and his inner spiritual world was non-existent.

Was Lot the first Modern Orthodox Jew? He kept what he kept, nothing more, and resented being judged. He felt that his immersion in the local culture was permissible as long as he committed no overt sins and thus rationalized his conduct as still faithful to his upbringing. Ideology and especially values were secondary to the technical performances that he, for the most part, still observed. And of course he lived in a place where there was no moral authority; indeed, he fled Avraham’s home only because he did not like to be told what to do. He doubtless answered any halachic questions he had by scouring the internet for the psak that he wanted. Eventually, he was saved from Sodom – but he disappeared from Jewish life with a peripheral role (Moav and Ammon) that found its way back to our people centuries later only through G-d’s machinations. But to the world of Avraham, then and there, he was lost.

That is one model of Modern Orthodoxy. There are many who indulge modern society and embrace its values, first thinking that the immoral norms do not affect them and later that those same norms must be part of the world of Torah because, after all, they profess them. They maintain ritually connected, for the most part, and take pride in their children’s accomplishments even if they are conjoined with an abandonment of Torah commitment. It is enough that they observe (or try to observe) a ritual or two – even though their minds, hearts, values and life’s interests are elsewhere, far removed from the world of G-d, Torah, mitzvot, Israel and Jewish destiny. It suffices that they are good people. That model is not unfamiliar to us, and it is unsustainable.

There is a second model of Modern Orthodoxy, one that might be better characterized as Orthodoxy plain and simple and the ideal for which we should strive, and that is the life of Avraham. He wasn’t a recluse nor did he shun or condescend to his neighbors. Indeed, they revered him as “a prince of G-d in our midst” (Breisheet 23:6) even if they could not fully understand or appreciate him. And that is because he struck the proper balance, as Rav Soloveitchik famously explained, of the dual life of “I am a stranger and a resident among you” (ibid 23:4). Avraham knew how to be a resident and good neighbor, to encourage his fellow citizens in pursuit of virtue and to join with them to promote the common good. He supported them, did business with them honestly, welcomed them into his home graciously and even went to war with them. He lived an integrated life, but he also knew the limits of integration.

Avraham participated in his society – but he also knew when he had to segregate himself, when he had to keep his distance, even when he had to sequester himself from them lest their deviances affect himself and his family. Avraham knew the secret of Jewish life in the exile: how to be part of society while still remaining apart from it.

That is the real test of our lives. Modern Orthodoxy, as it is understood today and as the reports from the field filter in, is struggling and in some arenas floundering because it has failed that test and lost that balance – either rejecting any good about the world at large and cloistering itself within the proverbial four ells or tacking its sails to every cultural wind and construing every modern value – i.e., every modern value, without distinction or analysis – as admirable, laudable and worthy of embrace, even if they conflict with or negate basic Torah principles.

We have the model of the fully integrated Lot who eventually disappears in the haze of the aftermath of the great devastation and the model of Avraham, “the stranger and the resident,” whose faithful descendants live until today and merit the divine blessings that are his legacy.

Which model we choose determines our future – as individuals and as a nation.

The Eternal Scourge

Jews across the world are rightly agitated by rising Jew hatred, not merely hostile rhetoric and anti-Israel activism but also physical attacks on random Jews. In France and Germany, in the United States and (lest we forget) Israel, and in other countries, Jews have been assaulted by enemies of the Jewish people in sudden and unprovoked beatings. Jewish institutions have been targeted in these countries as well, and most Jewish places of worship and assembly have beefed up security in recent years.

Is it worse than ever? Of course not, but Jews are understandably concerned and at a loss as to why it is happening and how it can be prevented. A recent AJC survey indicated that 88% of American Jews think Jew hatred in America today is a problem, and 84% think it has increased in the last five years. Yet, 98% have not experienced a direct personal attack, whether physical or verbal, and 95% have not avoided attending Jewish events for reasons of safety. Thus, the perception might be worse than the reality.

But the reality is that hardly a week goes by without a report of a physical attack on a Jew somewhere in the world. Certainly, the plethora of Jewish media outlets and web sites publicize these attacks, such that Jews who pay attention to these things know about it quickly, and repeatedly. Domestic politics has largely cultivated this perception as well, as Jewish Democrats have undeservedly embraced the narrative that President Trump and Republicans are to blame; that would hardly explain why a young black man in New York City punches a Hasidic Jew in the face almost every week (young black males not being generally perceived as MAGA hat wearers).

Sadly, it seems that nothing ever changes. Jew hatred is a persistent evil that, logically, should have disappeared after the Holocaust, after the founding of the State of Israel, or after the social progress in so many societies. And yet it endures even in countries where few or no Jews live.

One could spend a lifetime studying this phenomenon and not ascertain any definitive source.  Every reason proffered is insufficient, and every putative cause is debatable. To listen to the nasty diatribes or read the rabid ranting of Jew haters today and historically, the causes are multi-faceted, contradictory and often mutually exclusive. They hate Jews because Jews are too clannish or too cosmopolitan. They hate Jews because we are too wealthy or too poor, too liberal or too conservative, supporters of Trump or opponents of Trump. Some hated Jews because Jews were Communists and others hated Jews because Jews were capitalists. They hate Jews, many say today, because of Israel, but Jew hatred long predates the establishment of the State of Israel. One could go on and on, and no reason is ever dispositive because all of this ignores one fundamental dimension of our existence.

There is a paradox at the heart of one of the most well known – and challenging – descriptions of the Jewish people. Moshe proclaimed in his final charge to the Jewish people, almost his very last words (Devarim 33:28), that “Israel dwells securely when alone (“badad”), itself an echo of the most famous exposition of this notion, Bilaam’s characterization of the Jewish people as “a people that dwells alone and is not reckoned among the nations” (Bamidbar 23:9).

We are so familiar with this idea that we don’t ever consider why this is or should be a value. The great Rav Avraham Zuckerman zt”l noted that the Torah posits that the Jewish people are central to the world’s existence. Blessing flows to the world through us and our responsibility for the fate and welfare of other nations is a paramount feature of our existence. By definition, we are engaged with the rest of mankind. Nonetheless, we are also mandated to dwell alone, not be commingled with the nations but rather to retain a separate and distinct identity. Rav Shamshon Rafael Hirsch even contended that we exercise our greatest influence on the nations when we are alone and distinct.

How can we be both alone and engaged? Moreover, Moshe underscores elsewhere (Devarim 32:12) that “G-d will guide us to be alone…” When does that happen?

Perhaps the answer will explain the current unrest in our world today. Indeed, the bane of Jewish life (in addition to persecution) has always been assimilation and its corollary – life in the exile. In every society in which we have lived, Jews have assimilated in large numbers over time. But when we are threatened with disappearance – when our assimilationist tendencies pass the tipping point – it is then that Jew hatred seemingly rises out of nowhere to remind us of our identity. As much as we try to hide it, G-d will not let it be hidden.

That is what the Torah means when Moshe declared that “G-d guides us to be alone” – to feel alone, to feel singled out and even excluded. And this Jew hatred, which is always beneath the surface, then explodes, the lid bursts off, and people who have no logical reason to hate Jews just start attacking Jews.

Has the US crossed that tipping point? The truth is that I don’t know how G-d runs His world or makes these judgments. What I do know is that assimilation in the United States is worse than ever and intermarriage is more accepted than ever. Both trends are extremely damaging and it is certainly unsurprising that these wake-up calls – these inexplicable attacks on Jews – have proceeded apace.

Several weeks ago, three Jewish athletes played baseball on Yom Kippur for their MLB playoff teams, all of whom, rightfully, lost. It does not seem that much thought was even given to the question of playing or not playing. A Sandy Koufax opting out of playing on Yom Kippur is simply unimaginable today. The attachment to Judaism outside the religious world is much more tenuous; the connection to Judaism is cultural – not national. It is personal – and not anyone else’s business. Even that modest symbol of commitment – abstaining from a public desecration of the Day of Atonement for the most frivolous of reasons – has been lost.

When Jews start vanishing and their Jewish identity evaporates, then “G-d guides us to isolation,” to feeling our identity through the hatred of our neighbors. That the targets are often clearly identifiable Jews does not mitigate the hypothesis; after all, we are all in this together and responsible for one another. “Once the destroyer is unleashed, it does not distinguish between the righteous and the wicked” (Bava Kama 60a). Eventually, the world takes notice of this unusual phenomenon – this original, incomprehensible and unshakable hatred of the Jews – and they too will acknowledge the one G-d.

Some will be adamant that more education is needed to win over hearts and minds and eliminate this scourge. It is wishful thinking and a waste of resources.  A recent Schoen Consulting poll revealed that almost 1/3 of American adults believe that far less than six million Jews were murdered in the Holocaust, and 22% of millennials hadn’t even heard about it – and this after decades of billions of dollars spent on Holocaust education, memorials, museums and programming.

Others will argue that this is tantamount to blaming the victim, as if to say we bring Jew hatred on ourselves. Such a contention is a denial of Jewish tradition and thought – and that itself is an accurate synopsis of the problem. Of course we do not deserve to be attacked in the streets or in our synagogues, and many will say (rightfully so) that we should arm and defend ourselves and fight back. All true. But that doesn’t address the root of the issue. When our Jewish identity is expressed through virtuous acts and closeness to G-d there is no need for the negative pressures and overt hostility to reinforce that identity.

This is our world, and that is the downside of this process. The counterforce to assimilation and the attenuation of Jewish identity is a shocking and forced reassertion of Jewish consciousness. As our Sages stated (Masechet Megila 14a), Haman’s extermination plans did more to bring about the repentance of Jews than the words of all forty-eight prophets and seven prophetesses combined.

But there is an upside as well – we have the capacity to transform ourselves and the world itself and render Jew hatred a distant memory. For it is not only the Jewish people who are alone in the world. It is G-d who is also “alone,” until we bring His kingship and His glory to the attention of all the nations who will realize and even rejoice in the knowledge that there is no G-d but G-d and that we are His people.

As we near the end of days, it will become more and more difficult for Jews to retain their Jewish identity. That is when we must redouble our efforts and immerse ourselves in Torah and mitzvot, in Shabbat and Kashrut, in the traditional morality and value system of the Torah that we brought to the world. In fact, our lives depend on it.