Category Archives: Contemporary Life

The Muddle

As Rosh Hashana, the New Year with its awesome judgment approaches, we remind ourselves in prayer that all mankind are judged on this day, wittingly or unwittingly. There is a special resonance this year to the passage: “Regarding countries, it is said today which is destined for the sword and which for peace, which for hunger and which for abundance…?”

President Obama has certainly worked himself into an untenable predicament – and of his own making. The obvious should be stated at the outset: once he launches an attack against another country – e.g., Syria – that has not attacked the United States, he becomes what he long decried, mocked and lambasted. He becomes Presidents Reagan, Bush I, and Bush II. He becomes the commissioner of America, the world’s policeman. No wonder he is tap-dancing around this decision and his ever-fanciful foreign policy.  His background, temperament and every instinct militates against aggressive action against Syria, and yet on some level he certainly realizes that the American president has a different role on the international scene than, say, the Chilean president.

Obama, who has long confused his musings for policy and his speeches for action, has boxed himself into a corner. Whatever the polls say – and I believe that Americans have little interest in intervening in Syria’s civil war, notwithstanding the horrendous loss of civilian life and the wanton use of chemical weapons – the United States still defines itself as the nation that upholds the world’s moral order, that seeks justice for the oppressed, that has less interest in expanding its empire than in exporting its values. (There’s a reason why super heroes who fight injustice – Superman, Batman, et al – were all American creations.) Obama has never subscribed to that notion of American exceptionalism, and tragically abdicated that role; the vacuum has been filled by an assortment of rogues, miscreants and murderers, and especially Russia’s Putin, who has run circles around Obama on several occasions and does not seem to be swayed by Obama’s “charm.” Putin is today the world’s most consequential leader, the first time in generations that role is not being played by an American president. It is Putin, ultimately, who will decide Bashar Assad’s fate, not Obama and his missiles.

For sure, Obama recognizes the foolishness of his red lines and the vacuity with which his threats have been greeted in the Middle East. He would love to be the first president since Hoover (Carter?) never to have fired a shot at an enemy of his own making. But the world does not lend itself to liberal fantasies, and has become under Obama’s watch a much more dangerous place given America’s retreat from the global scene.

That is why the current “crisis” atmosphere is surreal. The “red line” was crossed months, not weeks, ago and prompted no reaction but words, threats and investigations. Then, battleships were dispatched to the eastern Mediterranean, ready to fire. Then, nothing, except an unnecessary deferment to Congress and a quick round of golf. The hunger for political cover is itself stunning, as if Congressional approval will allow Obama to tell his friends on the left that he had no choice. The hypocrisy is also breathtaking; would Nancy Pelosi et al support such an authorization requested by a Republican president? And the delay masks a plan that, by all accounts, will do little more than lob missiles at Syrian targets – but not endanger the regime (ruled out) nor seize the cache of chemical weapons (not possible without ground troops). The purpose is to “do something;” in halachic language, it is to “be yotzei,” but without accomplishing any strategic objective. “Doing something” may play well on television, but has little effect in the Middle Eastern cauldron.

Obama’s caution was warranted for at least one reason: the civilized world benefits from evildoers killing each other, even if the collateral damage (innocent civilians, women, children, etc.) are sadly slaughtered in the process. The world has long looked at the massacres of innocents with treacly  laments,  pious intonations, and chants of “never again,” from the Holocaust, to Biafra, Cambodia, Rwanda, Darfur, a host of others, and now Syria. The custom is to pay lip service and vow action, but remedial or effective action is exceedingly rare. And, the innocents aside, who is really fighting and dying in Syria’s civil war? The combatants share two common denominators: all the groups hate Jews and Israel, and no group boasts a Thomas Jefferson or James Madison. Assad’s use of chemical weapons is horrific, but so was the cannibalization by one of the rebel groups of a dead loyalist soldier whose heart was summarily excised from his chest and proudly consumed by his killer, sans condiments or cutlery.

One recalls the Iran-Iraq war that lasted almost a decade in the 1980’s and how the civilized world benefited from that carnage. It is easy to draw the same conclusion here. While the loss of any life is a tragedy from a divine perspective, the world in which we humans live benefits from the death of the wicked. “The death of evildoers is satisfying for them and for the world” (Masechet Sanhedrin 71b). The lucky Syrians – and the intelligent ones – seem to consist of the two million refugees who have fled the killing fields, and surely they are ripe for humanitarian assistance. But it is hard to see how an Assad replaced by another murderous dictator really solves anything or advances any moral cause.

It is also hard to imagine that Congress will deny Obama the right to fire his missiles. Too many Congressmen are genuinely troubled by the butchery (some of them, by the way, like Secretary of State Kerry, not long ago considered themselves confidants of Bashar al-Assad), others enjoy the projection of American power, and some responsible ones see the defeat of an American president’s request in this sphere as a terrible loss of prestige for the United States and a further erosion of American influence in the world. An Obama threat of retaliation against Syria that goes unfulfilled will simply further embolden Iran to ignore this President’s idle blandishments and hasten the completion of its nuclear program. What to do? Here’s a suggestion.

Go to the source. Rather than waste rockets and missiles in a futile effort to weaken Assad, expend that effort in militarily engaging Iran. Iran is Syria’s sponsor and patron. If Iran is weakened – nuclear capabilities thwarted, regime changed, etc. – then Syria falls. The source of evil in that part of the world is not Syria but Iran. Wasting energy on a theatrical attack on the proxy but leaving the principal in place accomplishes less than nothing. By all accounts, the US (and/or Israel) will have to confront Iran someday soon. A nuclear weapon in Iranian hands is more dangerous than even chemical weapons in Syrian or rebel hands. It is not at all unlikely that the use of chemical weapons here was undertaken at Iranian initiative to gauge the American response, as Assad has the upper hand over the rebels with his conventional weapons. So why delay until tomorrow what can be done today?

This would be an opportune moment for that attack. Nonetheless, it is unlikely because Obama is so enamored of his rhetorical abilities he believes his words alone will halt the Iranian race to the bomb. So, for all the current commotion, there will be a lot of sound and fury signifying next to nothing, as politics once again trumps policy.

“And so of the countries, some will be destined for the sword,” not because     G-d necessarily decreed it but because they have chosen it, and others will be blessed with peace because they have worked at it, fought and bled for it, and appreciate it. And some, like Israel, will desire peace, but not yet be its beneficiary because it is surrounded by hostility, evil and the forces of intolerance.

We are left to mourn the loss of innocent life, and pray for the time when G-d will instill His awe upon all His works and His dread upon all His creatures, so we may yet become a single society – a bond of brothers and sisters that do His will wholeheartedly.

And may the world then be blessed with redemption and peace.

Shana Tova to all !

Shared Roles

The perpetual debate about the woman’s role in Judaism has been framed almost completely in the negative – what it is that women can’t do or shouldn’t do and why not? But what can women do? (What women should do is really a personal decision that depends on background, temperament, talent and other factors.)
Certainly, we should start with the basics. Both men and women were created in the image of G-d and both have the capacity to achieve great spiritual heights. “I call upon heaven and earth to testify whether Jew or non-Jew, man or woman, the divine spirit rests upon a person according to their deeds” (Eliyahu Rabba 10). Both have intellects and spiritual worth.
Certainly, as well, Chazal embraced for the Jewish family what economists call “production complementarities,” the notion that a fully-functioning home requires the distribution of tasks in a way that usually accords with the couple’s proclivities and thereby maximizes both success and happiness. Some people are just more suited to the workplace and the production of income, and others better suited to domestic life, hands-on child-rearing, and the nurturing of the home front. Obviously, the former was traditionally the domain of men, and the latter the domain of women, with some notable exceptions.
From that perspective, Chazal perceived the division of spiritual chores in the home accordingly: “How do women achieve merit? By sending their sons to learn Torah in shul, and sending their husbands to learn Torah in the Bet Midrash, and waiting for their husbands to return home.” In so doing, “the promise made to women is greater than the promise made to men” (Masechet Berachot 17a). The “production complementarities” of Jewish life worked well enough to sustain the Jewish home for several millennia, but, it must be conceded, no longer enriches the lives of many women. For them, their “souls are not satiated” (Kohelet 6:7) being relegated to a supportive role, even if that supportive role is actually perceived as superior, and even if that role has, for the most part, worked. (The book is still out on whether the elevated public role that women desire has been good or bad for the Jewish family and our children, but the early returns are hardly comforting.) What can they do? What can a woman contribute to the Jewish world once her child-rearing days are over? What can she do to exalt her own soul and those of others? Again, in economic terms, when a couple no longer pursues “consumption complementarities” – a shared pursuit of consumer goods and services – but each person pursues spiritual satisfaction of his/her own (as a religious “consumer”), what roles are open to women?
They are numerous. Earlier today, at a street fair here in Israel, I bought a set of “Nashim B’Tanach” (Women in the Bible) cards, produced in order to raise awareness of the esteemed role of women in Jewish life. In all, 40 women are profiled, ranging from the famous ones to the relatively obscure, like Achsah, daughter of Calev and wife of Otniel, who was so named (Masechet Temurah 16b) because “whoever saw her became angry at his wife [for Achsah was so beautiful and smart].” These women, giants of Jewish life, were all different, each making a unique contribution to the Jewish world.
At the top of the list of laudable activities is Torah study. Last week’s Besheva profiled Daniella Golan, a fascinating Baalat Teshuva who merited learning “b’chavruta” (companion study) with Rav Zvi Yehuda Kook in his latter years. She heads a study center for women in Yerushalayim called “Or Chaya” guided by some of the greatest rabbinical personalities of the last few decades that encourages Jewish women (when feasible) to leave their homes a few nights a week and learn Torah. It has a Chasidic bent, and eschews provocations and heavily politicized areas of study, simply to focus on Torah lishma, study for its own sake – to create better people and better homes. Add to that the dozens of daily shiurim for women taking place across the country designed for Talmud Torah, not political statements. Kain Yirbu!
Along those lines, nothing is more appropriate than women principals or heads of schools for young girls. They are ideal role models, and the ones that I have known have been filled with Torah knowledge and wonderful character traits. Ditto for women teachers of Torah, recognizing the reality that many men (not always for the most salutary reasons) will not attend a shiur given by women. But for women? Kain Yirbu. Additionally, while I have not been supportive of the yoetzet program for reasons stated elsewhere, many fine Rabbanim have been, both here and in America. The jury is still deliberating that also, whether it will stay within the bounds of the mesorah or stray afar, but I do concede that there are two sides to the issue.
Well over a decade ago, women first broke ground by appearing as toanot before the rabbinical courts. Truth be told, I never understood the objection before and do not really perceive this as encroaching on any Jewish principle. A to’ain (pleader) is essentially a lawyer in the rabbinical court system. Why can’t a woman be a lawyer in that forum, any less than in any other forum? As a lawyer myself, and as a Dayan, I have encountered women numerous times as advocates. Perhaps that is why I never understood the ban before or the hoopla after; it’s just something new, like female referees, but essentially innocuous.
Can women be machgichot? This is an open question that is usually answered affirmatively. Rav Moshe Feinstein permitted it in a somewhat limited case – a widow taking over her husband’s hashgacha – but many Kashrut organizations are permissive. There are technical issues involving forcefulness (often a problem for a male as well) and occasionally yichud, but both seem eminently resolvable.
When we consider that almost every profession is open to women, it emerges that women can have very full days, very fulfilling lives (if they too are not bitten by the materialism bug that can capture the male species), and actualize their spiritual potential as much as anyone. The problems only arise when female fulfillment is sought only in the duplication of the male role (essentially an insult to women), when parenting is delegated to outsiders, usually foreign women, entrusted with raising our children, and when the Torah virtue of limitations is renounced in favor of unfettered personal expression.
Nonetheless, we should never forget the ideal. Women who focus on rearing children and caring for the home can find immense fulfillment in that as well. The Internet provides unlimited opportunities to hear shiurim on a constant basis from thousands of Torah teachers, male and female. The chesed that women can do when their children are in school or grown is enormous and indispensable to Jewish life, adding a dimension to our world that is precious.
We do not have to be the same or do the same things (or even bear the same titles). In fact, it is far better that in G-d’s orchestra, like in man’s, each person plays a different instrument and plays it well, but together, to forge the great harmony that G-d has established for us as our most sublime goal in life.

The Conversation

One of the intellectual joys here in Israel is the ubiquity of conferences on the great issues of the moment. They seem to take place somewhere every day, or at least every few days, and attract a great variety of rabbis, ministers (i.e., ministers in government, not churches), Knesset members, professors, and thinkers. One such kenes, conference, took place a few days ago, hosted by the Yeshivat Hasder of Rishon Lezion, and was entitled, “Torah va-chaim,” or “Torah and Life,” and I happily attended.
No heading could sound more generic, but the specific theme was the integration of Torah values and ideals in the general society especially in light of the presence of secular Israelis whose vision of Shabbat differs from that of the Torah world. In other words, how does a Jewish state observe Shabbat, and not just a state of Jews? To be sure, this is a debate that has been taking place for 70 years, if not 700 years, and each generation wrestles with Shabbat issues in its own way that are in some respects similar and in others dissimilar to the struggles of previous generations.
For example, most Israelis enjoy the concept of Shabbat as a day of rest and leisure, a day to pursue other aspects of life than simply the earning of money and the production of goods. That definition obviously includes Torah-observant Jews but also many non-observant of halacha. But one familiar refrain in recent years has been the claim of some that they enjoy Shabbat by “shopping,” going to the malls and just spending time there, if not also money. But how can they shop if Israeli law mandates that stores be closed on Shabbat?
This came to a legal skirmish very recently. Despite the law, some stores in Tel Aviv and elsewhere have been willing to – illegally – open on Shabbat, and pay the fines for said violation. It is an extremely cost-effective act; the fines are rare, not very high when they are imposed (which in Tel Aviv was not that often), and the income generated by sales far exceeded the fines. Other merchants sued, claiming that they were being placed at an economic disadvantage by not being open on Shabbat, but they themselves did not want to open on Shabbat – some for religious reasons but most because they simply wanted a day of rest. They did not want to be slaves to the material world, and felt that it is their right – guaranteed by the law – not to have to work seven days a week.
Concomitant with this was the growing reality that businesses that were open on Shabbat, illegally, would only hire workers who were willing to work on Shabbat and thereby openly discriminating against religious Jews and others who would not work on Shabbat. What an anomaly! In New York, New Jersey and most elsewhere in the US, no employer has the right to insist on Shabbat work, and dismissal for refusal to work on Shabbat is a human rights violation and regularly, and successfully, litigated. In Israel, no such protection exists (!) because the law itself bans Shabbat work.
Several months ago, the High Court ruled that the Shabbat laws must be enforced, that stores must remain closed, and that the fines for violation must be sufficient enough to serve as a deterrent. (Enforcement remains an issue.) But note another irony: the Court’s ruling was not based on Shabbat as a religious ideal, i.e., that Jewish law prohibits Shabbat labor. That undoubtedly would have been a losing argument in that secular body. But as the complaint was phrased in secular language – the rights of workers – the Court upheld the Shabbat laws as a cornerstone of human rights in a modern state.
Almost all the secularists on the conference panel approved of the decision, although perhaps it is unfair to label as secular those who perceive the value of Shabbat even if they observe it in a somewhat unconventional way.
The issue that kept recurring was the secular dilemma. Everyone knows what they – and other Jews – can’t do on Shabbat, but what can they do? Assuming that they are not going to the synagogue (but I have also seen well known “secular” Israelis in shul on Shabbat as well, davening like everyone else and not in attendance because of any particular event), what can they do if they can’t shop, and there is no public transportation, and cultural or entertainment venues are closed?
There has been a suggestion made in the last few years, and agreed to by a number of prominent Israelis across the societal spectrum who signed a “covenant” to permit the opening of places of entertainment and culture – theaters, museums, libraries and the like, loosening the restrictions on public transport, etc. while keeping Shabbat in the public domain or official facilities. Known in Israel as the “Gavison-Medan Covenant,” it was drafted and signed by Ruth Gavison, a law professor, and Rav Yaakov Medan, the Rosh Yeshiva of Har Etzion, and is uniquely Israeli. People who have no official role in society – without any legislative or judicial function – came together to resolve the debate but without any real authority to do anything about it except have the media depict it as a real agreement. (Similarly, the Geneva Initiative of Yossi Beilin of more than a decade ago purported to settle the conflict in the Middle East once and for all; of course, he had no authority to agree to anything on behalf of anyone, and yet his work product is still cited approvingly by the Israeli Left.) Such is unimaginable from an American perspective.
Nonetheless, several of the rabbis participating in this conference agreed with the “covenant,” and were willing to accommodate secular Israelis’ desire for cultural events on Shabbat, with some indifferent to the desecration of Shabbat and others on condition that Shabbat violations are not blatant. Fortunately, MK Tzipi Hotoveli, the Deputy Minister of Transportation, star of the Likud, and a religious and proud Jew, rose to the occasion and, in effect, chastised the rabbis for their willingness to forego the public observance of Shabbat. She, for one, is not, as to her a Jewish state is unthinkable without public observance of Shabbat. Granted, no one wants to make private transportation unlawful on Shabbat – that awaits the Sanhedrin and the Messianic era – but she found it objectionable that she had to defend Shabbat when some liberal rabbis are ready abandon it to curry favor with their fellow liberals. That doesn’t mean women can or should be rabbis, but as we know, “The wisdom of women builds the house…” (Mishlei 14:1). Women can and often do have a greater innate sensitivity to certain Torah values than do men.
It need only be mentioned that, in the grand style of Israeli “negotiations,” all the concessions came from the traditional element, none from the secular group – except, I suppose, their agreement not to riot or file suit about the existence of any remaining restrictions, at least for the time being. For sure, these concessions, if ever implemented, will be pocketed and serve as the basis for any future covenants. That should sound eerily familiar. (Another irony is that Ruth Gavison, although nominally secular, is one of the few professors and legal elites that is a political right-winger.)
Thus one flash point will be the unfortunate opening planned in the near future of a pedestrian mall at the old railway station in Yerushalayim. Under the pretense that several people will walk around on stilts (“entertainment”), shopping stalls will be open for business. It is an obvious disgrace, surely to be litigated to an unhappy ending. And, in response to the tedious howls of “religious coercion!” if the place will be shuttered, one participant – Uzi Dayan, leading security official for years and today a fairly traditional Jew – simply noted that all laws are coercive, by definition. That is why they are “laws,” and not suggestions. I add that those who want to “coerce” Haredim into the military must surely be aware of that. Apparently, the “majority” does reserve itself the right to use religious “coercion” when it suits them; a different grouping of much the same people should not protest when such is used against them. It merely reflects the will of the majority, which, after all, is a tenet of democracy.
Three longtime olim from Ethiopia – a rabbi, a politician and a journalist – spoke about their often unhappy experiences with the Israeli religious establishment and the rest of Israeli society. (Interestingly, all the secular participants wore kippot out of respect to the place and the topic, but not the latter two Ethiopians.) All three had marvelous senses of humor and at times very compelling stories, but their indictment of Israeli society as racist and their complaints about their absorption and subsequent treatment fell flat. In classic Israeli style, they were each heckled by audience members (indeed, there is no time allotted for questions; people just yell out a question while the speaker is speaking). Here, their complaints were greeted with shouts from the audience. “Stop whining!” yelled one older oleh from Iraq, “We were given almost nothing when we came!” An immigrant from Yemen hollered: “You don’t how good you had it compared to the way we were treated!” Publicly chastised, the three Ethiopian-Jews were made to feel like full and equal members of Israeli society, which, I suppose, is also progress.
In the lexicon of the left, repeated several times here, what was most important was the “conversation,” that people are talking about these issues. Indeed, the recognition that all Jews – of whatever level of observance – have a shared destiny is itself inspiring and needs reinforcement. And as Rav David Lau, the new Chief Rabbi, concluded the proceedings, all Jews have a share in the land of Israel and nothing is more important than finding a way to live together in harmony, peace and mutual respect.
Another week, another kenes.

Battered Nation Syndrome

As a young attorney a few decades ago, I was trying a case of child neglect in the Family Court. The mother testified (trying to excuse her neglect) that she had been beaten regularly by her husband – weekly or monthly – for six or seven years. “Did you ever call the police?” I asked. “No.” “Well,” I said trying to impeach her credibility, “why would stay for years with a man who was beating you?”
The wrath of the court fell on me. I was called to the bench, where the judge asked me: “Counselor, haven’t you ever heard of the ‘battered wife syndrome’?”
Indeed, I hadn’t, but quickly gained an education. There are women, I was told, who routinely live with abusive husbands. They stay because they can’t afford to leave, because they always think the situation will improve and the last beating is the last beating (until the next one, and that becomes the “last” one), because there can be long periods of domestic tranquility punctuated by explosions, or because they have low self-esteem and on some level “feel” that they deserve the beatings by provoking their malevolent husbands or by not being sufficiently good wives.
Obviously, it is irrational, and almost inexplicable to an outsider with a healthy psyche and a normal, healthy way of looking at the world.
Welcome to Israel, afflicted with the “battered-country syndrome.” There is really no rational explanation why a nation would enter into negotiations with an enemy sworn to its destruction, when any outcome of those negotiations will redound to its detriment, and almost immediately. Furthermore, the very notion that Israel should have to bribe its evil interlocutors to come to the negotiation table by releasing another 104 murderers of Jews is beyond bizarre, beyond explanation, and only attributable to a virulent strain of a mental illness that is unprecedented and, as yet, untreatable. It is painfully obvious that no other country on earth ever has or ever will agree to liberate the murderers of its own citizens simply to purchase the right to have an enemy negotiate them into further concessions and weakness.
It is mindboggling. How would the US respond if Iran insisted, as the price of negotiations on its almost-finished nuclear program, that the US release Dzokar, the Boston Marathon bomber? The depraved absurdity speaks for itself. And Israel is releasing 100 Dzokars.
Note as well that the Obama administration, in pressuring Israel to free terrorists, refused to release Jonathan Pollard imprisoned now for almost 29 years. They would not consider it, despite the fact that Pollard has no blood on his hands, unlike the Arab murderers being released some of whom were involved in absolutely brutal slayings of innocent civilians. Only Israel, suffering from the battered-country syndrome. (And what does it say about the Arab society that demands freedom for these killers and celebrates them as heroes? But that is a different syndrome altogether.)
Israel’s response can only be the result of a mental illness because neither the negotiations nor the release make any sense – in timing or in execution. The Middle East is aflame – a tinderbox of violence and hatred. Three times as many Syrians have been killed by each other in the last two years than “Palestinians” have been killed by Israelis in 65 years, and few of those Palestinians were innocent of any wrongdoing. Egypt is in the midst of a civil war. Northern Africa is Islamasizing. Jordan fears for its future, as the unrest to its north and the radicalization of Islam that surrounds it threatens the stability of its monarchy. Gasoline prices in the United States have doubled – yes, doubled – since Obama took office.
And John Kerry can find nothing better to do than browbeat Israel into negotiations with its enemy, and at the price of freeing murderers as well? Kerry has made six trips to the region in his attempts to jumpstart these talks, which do not lead to a good place for Israel. There are only two possibilities ahead: either Israel makes more territorial concessions that further weaken it, strengthen the Arabs, and demoralize its Jewish population, or Israel makes no concessions and is blamed for the lack of peace in the Middle East and beyond. How is it possible that its government can be so obtuse and behave in such a shameless way?
Surely, PM Netanyahu knows the disadvantages of pandering to terrorists; he even wrote a book on it. And, of course, he has long insisted, quite passionately and eloquently, as is his wont, that “there will be no pre-conditions for negotiations!” That robust declaration, apparently, holds true – until it doesn’t. Does he believe that peace will come as a result of these talks? Does he believe that the US will give Israel a green light to attack Iran, or even attack Iran themselves? Does he believe that Israel cannot any longer bear the absence of negotiations? Does he believe that the same three people who failed in their last round of negotiations five years ago will now suddenly succeed, and the Arabs will morph into the Swiss? Does he believe that the European Union will renounce their hateful boycott of Israel? (Why not make that an Israeli pre-condition for negotiations??)
None of the above is credible in the least, and the ongoing weakness is only attributable to the battered-country syndrome. Just like the battered-wife blames herself for the violence, thinks she can improve the situation by making unilateral changes, lacks self-esteem, and therefore endures the violence, injury, emotional and verbal abuse and degradation that is her fate – so too Israel.
Only a country that lacks self-esteem willingly surrenders its land to its enemies; that diminished self-worth is only possible among those who deny the divine promise of the land of Israel to the Jewish people. Only a battered-country blames itself for Arab unhappiness and discontent, and thinks it can solve all its neighbors’ problems. Only a battered-country will tolerate rockets on its citizens’ heads, endure terror for years without responding, and then regret and apologize for its forceful response when it does happen. (Just like the battered wife will often regret defending herself against her abusive husband.)
Just like battered women have been known to seek out cosmetic surgery in order to please their husbands (new face, new look, new start), so too, only a battered country will make surgically excise parts of its homeland in order to please, or even just temporarily mollify, its abusers. And just like the battered wife always feels that relief is just around the corner, so too the battered country feels that peace is attainable, juuuuuuuuuuuust around the corner. It’s entirely visible, like any mirage.
The battered wife accepts repetitive cycles of abuse and tranquility, but always lives in fear of the abuse and thinks she can somehow avert it by changing something, anything. But the same story repeats itself again and again – like here, the same faces emerge once again: Livni, Molcho, Erakat, Indyk. Expect Dennis Ross to make a cameo, and Shimon Peres to take a bow at some point. And where is Hanan Ashrawi?
The battering husband never makes concessions, because he thinks he does nothing wrong. Fault lies only with the misbehaving, unsatisfying, failed wife. So, only Israel, the battered country, must make concessions. The only Arab concession –having to sit in a room for a short time with the accursed Jews – is bought at the price of freeing murderers of Jewish men, women and children. The battered country makes concessions in order to forestall terror and violence, because it thinks that it is responsible for the distress of the “husband,” and because it does not really believe it is entitled to a peaceful, tranquil existence, a normal life, as other countries have. It does not really believe it deserves such a life, and so it does everything it can to undermine it, and at every opportunity.
And then the terror resumes, and the heartbreak of expulsions and the denial of rights to its citizens recur. Just like the battered wife often takes out her frustrations on her children (as in the case above), so too the battered country abuses its citizens, expels them from their homes, expects to stomach terror, massacres, bombings and shootings, and exults in its victimization. After all, it deserves it.
The battered country, like the battered wife, thinks it cannot live without the “husband.” But the healthy know that the dependency is unhealthy and reversible. Thus, every country pressured by the Obama administration thumbs its nose at it; only the battered country is incapable of standing up for its interests and saying a polite “no.”
The greater irony here – and what underscores the illness –is the superfluity of it all. Israel is today living in relative peace and prosperity, much more than any other nation in the region and more than in most of the world. The “Palestinians” are a spent force, characterized by Bret Stephens in the Wall Street Journal just three weeks ago as a “boring” people, whose affairs do not really interest the world or have any impact on global affairs. Watching the Israeli news the last few days, it was surprising that these negotiations barely rated mention in the first half-hour. The only outcry – from the pockets of normalcy that remain – was over the impending release of the Arab murderers. The cause of the Palestinians is not even in the top five interests of the Arab world today; it is probably not in the top fifty of important world concerns.
So why do it?
The Oslo process also began when the Arabs were in political decline. Their civil war had petered out, with Israeli casualties in the years before Oslo numbering annually in the twenties. (After Oslo, there was an awful spike in terror and casualties.) Now again, terror is at an all-time low, notwithstanding the recent increase in shootings, stabbings, and, in the last few days again, rockets. Why should Israel indulge Kerry, revive the dormant Arab cause, punish its own citizens, and weaken itself in the process? Why not just do as the battered wife should do – leave her abusive husband until he gets help, or just leave him altogether – as in “peace is not possible in this generation with these Arab leaders; let us focus instead on co-existence”?
It is inexplicable, as inexplicable as the battered country syndrome.