Category Archives: Current Events

G-d’s Hand in History

Posted on September 17, 2015 | 4 comments

(The following was published as an Op-ed in the Jewish Press, on September 11, 2015 –  RSP)

Fourteen years ago today the clenched fist of Arab-Islamic terror smashed into the United States of America, murdering almost three thousand innocent souls, devastating lives, shaking America (at least temporarily) out of its complacency and nudging the American polity into several Middle Eastern wars. Those wars have not ended well; indeed, the situation on the ground has become more violent and deadly. The desultory and reluctant conduct of these wars by the Obama administration – snatching defeat from the jaws of potential victory – has left the region and the world on the verge of accommodating Iran’s nuclear ambitions and Iranian hegemony over much of the Middle East.

On an individual level, the brutal and unprovoked attacks on September 11, 2001 were a vivid reminder of the fragility of life. Thousands of people at work or on their way to work rose that morning in anticipation of a normal, uneventful day, just going about their daily routines until such time as they would return to their families and loved ones. Alas, their good-byes that morning were the last ones they would extend, their lives ended in sudden acts of unimaginable horror. When the Yamim Noraim begin, we remind ourselves repeatedly of our own vulnerabilities, the tenuousness of life itself, our gratitude for the gifts and opportunities

Hashem  has bestowed upon us – each according to His will – and of our rededication to utilizing those gifts and opportunities in His service. That is the judgment of the individual that consumes most of our attention.

But there is another judgment occurring on Rosh Hashana and Yom Kippurim whose stakes are even greater than the judgment of individuals, and which this anniversary of the Arab terror of 9/11 renders so palpable: the judgment of nations.

As we say in the Musaf of Rosh Hashana, in the blessing of Zichronot (“Remembrances”): “And of the nations it shall be said: Which one will merit peace, and which one the sword? Which one will suffer famine and which will enjoy plenty? And all creatures will be remembered and recorded for life or for death.” It is true that the suffering of nations is felt most in the travails that befall the individual – but it is also true that even innocent individuals can be ensnared in the tribulations of nations and suffer accordingly. We live as individuals, but we also have our fates intertwined with those of the country in which we reside and that country’s enemies and adversaries.

If we have some (emphasis, some) control over our own fates – “Repentance, prayer and charity avert the harshness of the [divine] decree” – how do we understand our almost complete helplessness in avoiding the consequences of the national judgments that also take place? Are we just pawns in history, bounced by forces beyond our control? Is it possible to understand G-d’s plan in history beyond the rough outline provided to us in the Torah and the words of the Nevi’im ? Is there a divine message that we can discern amid the murkiness and gloom of today’s global scene – in which country after country, seemingly without any end in sight, is battered by terror and war, refugees and displacement, evil and its bitterest enemy, apathy?

G-d’s ways are inscrutable, and even if the last chapter is known to us – the coming of Moshiach – the prior chapters are still being written and read. But one thing should be clear to all Jews: world events are designed to shake us out of our lethargy and embrace our divinely-ordained role in history.

The Gemara (Yevamot 63b) states that “punishment does not befall the world except on account of the Jewish people.” It is not that we bring misfortune to the world, G-d forbid, as our and G-d’s enemies are fond of saying; the exact opposite is the case. The Jewish people have brought untold blessings to mankind from the very beginning of our existence and down to our very day. The world benefits from the technological, scientific and intellectual genius of the Jewish people and is continually challenged by the moral code of conduct to which we aspire. That has been reciprocated, often and in many places still today, with hatred, overt or subtle, with physical violence and rhetorical scorn, and with persistent, baseless and scurrilous attacks on Israel’s legitimacy and/or conduct, all thinly-disguised assaults on the Jewish people.

Some wage open war on Jews across the globe. Others, especially the hostile elements in Europe and America, are still inhibited by the rancid Jew hatred of the Holocaust and so hide their contempt for all Jews behind the veneer of hatred for Israel – BDS and the like. All of this is contemptible and lamentable but little of it is new. It has accompanied us since Sinai, and the spasms of violence that erupt across the globe – so Chazal are teaching us – are on our “account.” When they fight against us, it is because they are waging war against the Jewish idea. But even when they fight each other, and bring enormous, unspeakable suffering upon themselves, at the root of their discontent is the distortion of the Jewish idea and a rejection of   G-d’s plan for mankind.

As Rabbi Berel Wein once explained, “it’s because of us but it’s not our fault.”

The Wall Street Journal (April 3, 2015) featured a graph that noted the current population of the world’s religions and their future growth. (By 2050, the global Muslim population will almost match the global Christian population, each near 2.8 billion people.) Today, there are 2.17 billion Christians, 1.6 billion Muslims, 1.4 billion Hindus, even 1.3 billion unaffiliated. At the very bottom of the graph – the last line – are the Jews, hovering at or above (!) zero. We are not even a rounding error in the world’s population, less than that. We are not just statistically insignificant; we are statistically improbable.

“Hashem did not desire you or choose you because of your numbers, for you are the smallest among the nations” (Devarim 7:7). Yet, history revolves around the Jewish people. We are not afforded the luxury of being bystanders but rather of being in the forefront of every major world event and discovery. Our national homeland was not placed at the end of the world – say, New Zealand – where we could safely develop our spiritual aptitudes far from the madding crowd and high above the fray but rather at the crossroads of civilization and in the middle of every conflict.

No nation in the world tries harder to do good to all – even strangers – and no nation is as despised and reviled for those efforts. What does it all mean?

It means that G-d chose us as His vehicle to bring His morality to the world and effectuate His will in history. Rav Shlomo Aviner is fond of quoting Giambattista Vico (1668-1744), the famed Italian philosopher and historian who posited – three centuries ago – that whereas the histories of the nations of the world are profane (meaning secular, guided by natural and political forces), the history of the Jewish people is sacred, directed by G-d, and not at all bound by the general laws of history. What applies to other nations and what happens to other nations simply do not apply or happen to us.

It is astonishing that Vico should have recognized that; it is even more astonishing when we – the Jewish people – do not and instead go about our business as if our destiny is that of all nations.

Rav Zvi Yehuda Hakohen Kook zt”l regularly expounded what he called “Masechet Yisrael,” the “Tractate of the People of Israel,” both because it was worthy of study and because it underscored G-d’s plan for us in history. He highlighted three phenomenal dimensions – wonders – of the Jewish people: the wonders of our abilities, our survival and our influence. (See, for example, Rav Aviner’s annotated edition of Rav Avraham Yitzchak Hakohen Kook’s “Orot, Yisrael U’techiyato,” footnote 266.)

We are an extraordinarily talented people, whose contributions to mankind have transformed the lives of billions of people. We need not even mention the disproportionate share of Jewish Nobel Prize winners, a mindboggling statistic that defies rational analysis. As a nation, we have been endowed by the Creator with capabilities that are designed to facilitate mankind’s pursuit of moral perfection, the material good and the welfare of all. The former is the very purpose for which we were given the Torah and prophecy.

The wonder of our survival continues to defy comprehension. No people has ever suffered the devastation of invasion, defeat, destruction, and exile – and twice – and then remained an intact nation that reclaimed its ancient homeland after 19 centuries. It is so inexplicable in human terms that it is the source of relentless irritation to our enemies, who deny it formally but are awed by it privately.

And, despite our insignificant and paltry numbers, the influence of the people of Israel on world events is itself astounding. Scarcely a day goes by without a Jew or the Jewish people in the headlines. The preoccupation of the world – actually, the obsession of the world – with the tiny State of Israel is a constant reminder to us of the expectations that the world has for the Jewish people, our outsized impact on social trends and political movements, and the uneasiness of the world’s powers with this upstart nation that, as the boxing saying goes, punches far beyond its weight class. It has been repeatedly noted that Jews have been in the forefront of great social and intellectual movements of the last two centuries – some good, some not so good – Jews like Freud, Marx, Einstein and others. Many of the high-tech innovations that have revolutionized modern life have originated in Israel.

These are all “wonders,” but none are inherently innate to the Jewish people. They are gifts from Heaven, all intended to provide us the tools with which we can carry out G-d’s will for mankind. Occasionally, perhaps more often than that, we have used these gifts inappropriately, for our own self-aggrandizement or for mere physical gratification, and forgotten or ignored the Giver and the purposes for which it was given. At those moments in history, we are sent reminders, sometimes gentle ones and sometimes less so, that we have strayed from the proper path. The road to return then opens before us, if our eyes wish to see and our hearts are receptive to the messages.

The Torah we were given, Rav Avraham Kook wrote (Orot, Yisrael U’techiyato, Chapter 5) is “not the imagining of the heart, not human ethics, not just worthy desires or appropriate fantasies, not the abandonment of the material world in any of its aspects, not the rejection of the body because of its ‘impurity,’ not the renunciation of life, society, government and authority because of their lowliness, and not the repudiation of the world and its natural forces that were corrupted by sinful man – but rather the exaltation of all of the above.”

This is the future towards which we are heading, notwithstanding all the challenges we face, the incessant Jew hatred that still afflicts too much of the world, the seemingly endless terror and war that is thrust upon us and other good people, and the rebuff of the Divine idea and moral code that is at the core of mankind’s discontent and moral perversions.

“Those who rise up against Israel rise up against G-d” (Tanchuma, Beshalach 16). It is a truism of history that wars against the Jewish people are a displacement for the real adversary that confounds our enemies – their war with the Creator (see Rambam’s Epistle to Yemen). We are simply convenient targets, but attacks on the Jewish people elicit a Divine response in history, and judgment of those nations ensues.

On the annual Day of Judgment, each person is judged both as an individual and as part of a nation. We live our lives not only to perfect our souls in this world but also to advance the goals of the Creator. If our personal judgments are enigmatic, then our judgment insofar as we are part of a nation is even more impenetrable. Those are the mysteries of life and are the exclusive domain of the Judge of all mankind. We can never comprehend why some lives were snuffed out by the godless forces of evil and other lives were spared. All we can do is thank Hashem for His blessings and commit our lives and resources to living in broad, historical terms and not just in the mundane matters of daily life.

The Gemara states (Sanhedrin 97b): “Rabi Eliezer said: ‘if the Jewish people repent they will be redeemed, and if not, they will not be redeemed.’ Rabi Yehoshua said to him: ‘if they don’t repent, they won’t be redeemed? Rather the Holy One, Blessed be He, will cause a king to rise over them whose decrees are as harsh as those of Haman, and they will repent and be restored to the good.”

The king whose decrees will spur our repentance is not someone like Nimrod, Pharaoh, Nevuchadnetzar or Titus; it is someone like Haman – a Persian descendant of Amalek who harbored genocidal ambitions against the people of Israel.

Some things never change.

And some things can change. When we realize our individual vulnerabilities, the opportunities we have been given and the great stakes before us, the moment for both individual and national teshuva beckons. May we all be worthy of inscription in the book of life, and may the current turmoil and our response to it prepare us for redemption and the coming of Moshiach.

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Posted in Contemporary Life, Current Events, Holidays, Israel, Machshava/Jewish Thought

The Sobbing Mother of Sisera

Posted on September 11, 2015 | 7 comments

Is there a more peculiar intruder into our Rosh Hashana service than the mother of Sisera, the Canaanite general who fought against Devorah and Barak, and who is the reference point for so many of our shofar practices? The Gemara (Rosh Hashana 33b) was in doubt as to the precise nature of the teruah sound, because the Torah does not define it. But the Targum interprets that as a yevava, and the Gemara elaborates that it is written in the reference to the mother of Sisera that she “wailed,” Vateyabeiv. One opinion held that she groaned (like the shevarim) and the other held she wailed (like our teruah). So we do both. And all because Sisera’s mother wailed we know how to blow the shofar?

There is more. Tosafot there quote the Aruch, Rav Yechiel of Rome, a contemporary of Rashi, that we blow 100 sounds of the shofar to correspond to the 100 cries of Sisera’s mother. Again, Sisera’s mother. Who exactly are we talking about?

Sisera was the general of Canaan, who tormented the Jews and conquered others, who dedicated his life to killing and marauding, who, when he attacked Israel in this instance with overwhelming force – nine hundred iron chariots – was met by a smaller army led by Devorah and Barak, and was routed. He fled the battlefield into the arms of  Yael, who in short order fed him, bed him – and then killed him.

And Devorah sang about his mother (Shoftim 5:28-30) – even a killer has a mother: “The mother of Sisera sat by the window, gazing through the lattices, sobbing, ‘why does his chariot tarry in coming? Why are the wheels of his chariot late?’” And the princesses tried to comfort her:  “They must be dividing the spoils, seizing the maidens for themselves.” But Sisera’s mother knew better, and so “she wailed.”

It’s a poignant story until we stop and realizing that she is crying over his lack of success – this time – in murdering Jews and in conquering the land of Israel. Her son was exceedingly wicked, and we should curse the day on which she gave birth to him. So why is she the source of our shofar practices? What is it that happened to her that we want to recall?

Over the last few months, a number of people have asked me: is the world falling apart? Is this the worst it’s ever been – wars, plagues, terror, insecurity, uncertainty? The answer is – not by a long shot. But there is one thing to ponder, especially as on Rosh Hashana, when all nations are judged: “who will be afflicted by the sword, who will live in peace, who will suffer from famine, and who will have plenty.”

The Midrash (Midrash Tannaim Devarim 32) states: “Contemplate the years of every generation. There is no generation in which there are not some people like the generation of the flood, some like the generation of the dispersion, some like the people of Sodom, some like Korach and his cohorts.” Every generation contains these people. They are not unique.

If you think that those who forget the past are doomed to repeat it – you are wrong. Those who remember the past are also doomed to repeat it! “Contemplate the years of every generation.” Look around: every generation has vestiges of the generation of the flood, morally depraved and outspoken about it, not at all reticent and sometimes even boastful; every generation contains remnants of the generation of the dispersion, who deny G-d and set themselves over mankind as rulers and dictators; every generation has echoes of Sodom, its greed, selfishness and violence; every generation has its Korach, who denies the Mesorah and think they know better than G-d what the Torah should say. They challenge the Torah leadership with their populism and sophistry.

If so, what is new? To what is there to look forward? Is the whole script laid out for us? No. The Midrash continues: “each person is judged according to his deeds.” No one is compelled to be a Korach, or like Sodom, or like the generations of the dispersion or flood. It’s not all bleak – both Adam and Moshe were shown “the book of the genealogies of man” – “every generation has its seekers, its wise people, its scholars, and its leaders (Breisheet Raba 24:2). Every person has the ability to write his own page in that book, the Sefer Toldot Adam, the book that was originally published on Rosh Hashana, “this day was the beginning of Your work.”

Too often we think that we are set, we are who we are, and it is what it is. And nothing can change. Just another day, another month, another year, another Rosh Hashana. Sometimes it’s because we have given up, and other times because we are secure in who we are, certain about our course in life and our future. Everything is laid out for us, all going according to plan. We become very comfortable with our course in life, sometimes even with our sins – not even knowing or admitting they are sins.

We sit by the window, looking out at the world, and everything is familiar and recurring – until it is not. Rav Soloveitchik explained that Sisera’s mother had a routine. She knew he would win, even knew when to expect him back from the battlefield. She knew that he would return triumphant, with the spoils of war, with the laurels of his admirers, with the dread of the vanquished. She was certain – that was her life.

“The mother of Sisera sat by the window, gazing through the lattices…” As she sat there, she started to sob, then to wail, then to mourn. Her certainty – about herself, about her son, about his and her destiny – was an illusion. It wasn’t real. As she uttered the words – “Why does his chariot tarry in coming? Why is he late today?” – she already knew the bitter truth: her world had suddenly changed. There is nothing in life set in stone. Not my life, not my choices, not my fate.

If our generation contains Nimrod, Pharaoh, and Korach in some form, if it has its share of hedonists, sadists and terrorists of all kinds, that is an unfortunate reality. But realize that our generation also has its true seekers of G-d, Torah scholars, righteous people and purveyors of kindness. So be in the latter group – nothing is fixed – even in the most troubled era, “each person is judged according to his deeds.”

The shofar draws its inspiration not from the anguish of Sisera’s mother, and not because we feel sorry for her, but because we want the shofar to awaken us, to shake us, like it did Sisera’s mother, to grab hold of us and say “life is precious, life is short, there is much to do.” Take nothing for granted, not the least of which one’s religious level in life and one’s aspirations. Everyone can grow and everyone can improve.

The wails of Sisera’s mother are the quality of the sounds of the shofar that penetrate our souls, and her one hundred sobs are the quantity that we require to soften our hearts. We can’t change the world, only our small place in it, beginning with ourselves. Thus we pray that the sounds of the shofar will break through and signal our acceptance of G-d’s sovereignty so we may merit G-d’s mercies on us and our families, on our people, our land and our holy city of Yerushalayim, for a year of life of good health, prosperity and peace.

 

 

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Posted in Contemporary Life, Current Events, Holidays, Jewish History, Machshava/Jewish Thought, Navi

The Denial

Posted on September 3, 2015 | 6 comments

President Obama’s insistence that he is not an “anti-Semite” may not be remembered as vividly as President Nixon’s “I am not a crook,” if only because Nixon said his just once while Obama has had to invoke this defense repeatedly in recent weeks, and to an increasingly skeptical audience. Sometimes, indeed, the Prez doth protest too much, methinks. He did state that there is “not even a smidgen of evidence for it,” but then again he once said there is “not even a smidgen of corruption” at the IRS (February 1, 2014). There must be a smidgen of something somewhere.  In any event, Jew hatred is a matter of the heart, and unknowable save through words and actions. Some of the words and most of the actions of this President do not bolster his reputation as a friend of the Jews.

Personally, I would not level such a crude accusation against the President.  I can’t see into a person’s heart, but I am inclined to quote a currently- beleaguered presidential hopeful on a matter of even greater importance: “What difference does it make?” The fact is that there were two recent presidents, Truman and Nixon, who privately expressed much ill will towards Jews, but at critical moments, each made historic decisions (Truman’s recognition of Israel in 1948 and Nixon’s airlift of weapons to Israel during the Yom Kippur War in 1973) in the face of intense pressure to do neither. So who really cares?  By the way, who exactly called him an “anti-Semite”? I haven’t seen that anywhere, from any Jew in any official or influential capacity. It makes his feigned, pained reaction seem more like an attempt to change the subject than genuine disappointment. Whether Obama is an enemy of the Jews or a friend of the Jews matters less than what he does to the Jews – and to the United States.

We can take him at his word, and still note that Obama has historically been intimate with a number of overt Jew haters – friends, supporters and pastors – and those Jews that he has known tend to be, if not always anti-Israel, then at least unsympathetic to Israel and halfhearted in their Jewish commitment. For sure, there have been many outright Jew haters who kept faithful Jews in their employ, from Nebuchadnezzar who had Daniel on his payroll to Ferdinand and Isabella whose finances were managed by Don Yitzchak Abravanel. And there must have been Jews then who looked at the Jewish ministers who served all those monarchs and determined that they can’t be all bad, because, after all, Jews work for them.

Of course, the President’s offense at being called by some unknown person an “anti-Semite” (“it hurts”) is just a tad treacly, especially given his interest in allowing Iran, a nation that has consistently called for the annihilation of the Jewish state, to develop nuclear weapons and the capacity to use them against Israel. (Of course, “not on his watch.”) That is certainly not the act of a Semite-phile, unless the Semites in question are Arabs, but even they are opposed to the Bad Deal. That searing emotional trauma – of having his love for the Jewish people questioned – might also be doubted by those who perceive Obama’s desire to subsidize Iran’s support of terror to the tune of $150B to be indicative of an uncaring attitude to the fate of Jews in Israel and around the world who have been the targets and victims of Iranian terror for decades, among others. Somehow, having a White House seder before Pesach and a White House Chanukah party before Chanukah are not as meaningful criteria by which to assess a person’s friendship for the Jewish people.

His protestations are also less than credible, if only because Obama habitually iterates clichés that are either demonstrably false or convincingly incredible. For example, just several days ago, he told a group of mostly gullible Jews that if Iran breaches the agreement, sanctions will “snap back” into place. That, of course, is not possible, as existing contracts would be honored, those existing contracts could sustain the Iranian economy for a decade or two, and the “international community,” which Obama purports to “lead from behind” would not go along in any case. Sanctions removed will not return, even after – especially after – Iran gets its nuclear weapon.

He also told those credulous communal leaders that “the military option is still on the table.” That is true. Unfortunately, that “table” is located in a sealed room in a locked house on a remote part of an inaccessible island, but it is on the table. The future president will not have the same military options that Obama has because Iran will be even closer to completing its nuclear program, with perhaps even more unknown sites, and with an even greater chance of the reactors all being “hot” – radioactive – with even deadlier fallout from an attack. Contrary to what Obama says, a future president will have fewer military options. But it is good to know that they will still be on the table.

Clearly, Obama never intended a military strike against Iran and did what he could to thwart Israel’s planned attack. Once Iran became aware of that hesitancy, it gained the upper hand in the negotiations and parlayed that into a stunning diplomatic success, and a humbling diplomatic defeat for the United States. Besides, Obama’s love of diplomacy and distaste for raw power (except against US allies) engenders the absurdity that negotiations are always preferable to military action up to and until the time Iran develops its weapon. Of course, once it develops its weapon it is too late to use military force because the potential Iranian retaliation serves as a deterrent. But it is comforting to know that the military option is on some table, somewhere.

It is worth recalling that during the Senate confirmation hearings of the hapless Chuck Hagel as Secretary of Defense (true to predictions, he had a brief and undistinguished record after he was confirmed), Hagel blurted out that US policy towards Iran was one of “containment,” i.e., to allow them a weapon and then ensure that Iran be deterred from using it much like the Soviet Union was “contained.” This was said to the horror of the sitting Senators and the consternation of his handlers, who quickly handed him a note of correction that he dutifully read into the record that America’s policy was not containment but the preclusion of the Iranian bomb.

Well, it is clear that Hagel gaffed by telling the truth. By all indications – except for the empty words that emanate from the White House – US policy is containment of the Iranian bomb as nothing will be done to prevent its development if the Bad Deal passes. Then – by which time Obama will be in retirement – the US will learn that the Soviet Union, Evil Empire though it was, was a rational actor with whom nuclear stalemate was possible, while Iran is an irrational, apocalyptic actor bent on fulfilling its demented religious vision of the future.

There is not a credible military option on any table in North America, sanctions are not snapping back, the inspections regime is a farce, the Iranian windfall will lead to an increase in global terror, and the embargo on conventional weapons will soon be lifted as well. Iran is the only country in the world that has an intermediate range ballistic missile capability (2000 miles) without having a nuclear weapon, and they are developing an intercontinental range ballistic missile (more than 3000 miles). What are both for, if not the obvious?

All threaten the peace and security of Israel – and America. Assuming that Obama is not an “anti-Semite,” one would be hard-pressed to perceive what policies a real “anti-Semite” would pursue that are different than the ones Obama is pursuing. And that matters more than his anguish about being called an “anti-Semite” or whether or not he really is one.

As bad as the Bad Deal is, Obama’s search-and-destroy mission against all opponents of the Bad Deal, especially Israel and the Jews, is just a sign of bad faith and maybe worse. Indeed, Obama has stated that only Israel opposes the deal and he has singled out Jewish groups – and their money – for opposing him. Note that well: notwithstanding that polls show most Americans opposed to the Bad Deal (and Jews are far less than 2% of the population) and notwithstanding that hundreds of military people and the bulk of the Republican Party are vehemently opposed, Obama chose to underscore Jewish opposition – and their money. Even liberal Jewish groups, some, of course, quite tentatively, exposed these code words for what they are: an attempt to make this a Jewish issue and stoke the flames of Jew hatred, of choosing between the President and the Prime Minister, between loyalty and dual loyalty, between patriotism and treachery, between peace and warmongering.

To date, few Democrats in Congress have had the courage to defy Obama. All have been subject to pressure and some to threats. It is simply implausible that Democrats would support this deal when so many have said for two years that they would not support a deal that acquiesced in an Iranian weapon, that did not include rigorous inspections of all facilities, in which the Iranians did not have to account for their past nuclear development or halt their support of global terror, or have the sanctions regime end not immediately but gradually. This Bad Deal does none of that, and will go down in American history as one of the sorriest examples of politicians placing party over country. There is no other way to say it but that Democrats are arming with weapons of mass destruction a nation that chants “Death to America” and has been at war with the United States since 1979. Those are the leaders of a nation with a death wish.

The Deal is Bad, the optics are bad and the words are worse. No wonder Obama has to deny constantly that he is an “anti-Semite.” Real anti-Semites have always accused the Jews of being a fifth column, of dual loyalties, of egging the world into wars, of using their money and power to manipulate politicians to do their bidding.

It is quite irrelevant whether Obama is or isn’t an “anti-Semite” but he is forced to deny that slur because he fears the severance of the umbilical cord that connects most Jews to the Democratic Party. Jews are a reliable voting bloc for Democrats, and more importantly, Jewish money, sad to say, plays an enormous role in funding the Democrat agenda. Frankly, I believe Obama’s fear is misplaced and most Jews’ ties to the Democrat Party are far stronger than their ties to Judaism or to Israel. He need not fear Jewish abandonment of the Democrats – but what those Jews need is rhetorical cover, an explicit denial of “anti-Semitism” and equally public statements of love and friendship for Israel.

For those Jews for whom liberalism is their true religion, these affirmations allow them to sleep easily at night and write checks to the Democrats by day. They too will bear part of the blame if the Bad Deal passes and they will share much of the blame when Iran gets its bomb. They will have regrets, but they will assuage their grief at community rallies and prayer vigils, and then support the next Democrat who tells them what they want to hear.

As long as the Democrat insists – swears! – that he is not an “anti-Semite” and is hurt to the core by the very accusation. And if the Democrat can shed tears while saying it, that is a bonus.

Obama’s denials of this unsourced accusation is just damage control, an attempt to mend fences with one of his parties’ main sources of support especially now that he knows that his Bad Deal is likely to pass. Will the Jews ignore this hostile act? My guess is that Iran will not necessarily get their bomb even with the deal – other events can intervene – but Obama will get his Jews back.

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Posted in Contemporary Life, Current Events, Israel, Jewish History

The Community

Posted on August 21, 2015 | 2 comments

“Hillel said: do not separate from the community” (Avot 2:4).

So where is the American Jewish community on the matter of the Iran nuclear deal? In truth, better than expected, notwithstanding the noisy pockets of resistance to the eminently moral and logical opposition to US acquiescence in the creation of an Iranian nuclear threshold state. The matter can be boiled down to its simplest elements: why would the US concede – even a decade hence – the creation of an Iranian nuclear bomb, provide $150B in unfrozen assets to allow Iran to increase its support of terror around the world, agree to allow unlimited acquisition of conventional weapons, essentially rely on Iran to guarantee its compliance with the present limitations and commit to defending Iran’s nuclear program from acts of sabotage – all for a nation whose leaders routinely join public parades in which they and the masses shout “Death to America?”

Furnishing your enemies with deadly weapons in the hope that such will moderate their behavior has been tried – here in Israel – and without success. Pursuant to the Oslo Accords, Israel gave guns and rifles to the PLO – which they promptly used to murder Israelis. That was a crazy idea then; to assist your enemy in building nuclear bombs is infinitely crazier.

So where are the Jews?

The other day, I gave a talk to a group of Israelis, one of whom asked about a pending “civil war” between Jews in America over the Iran deal, about which he had read. I said, with some sadness, that there cannot be a civil war among American Jewry because war requires a battlefield, and there is not sufficient interaction between the right and the left (loosely defined) or between the Orthodox and the non-Orthodox to provoke even a skirmish, much less a war.

The dark secret is that there really isn’t an American Jewish “community” as such. It is too fragmented to be a community, and if one expected that a crisis would bring everyone together, well, either a pending Iranian bomb is not a “crisis” or the proposition is untrue.

It’s untrue, and the fragmentation has worsened over the last few decades, as the rate of assimilation and disconnect from a substantive Jewish identity have escalated. For too many Jews, Jewishness is an aspect of their identity, and often one that is entirely ethnic and not at all national or religious. Add to that the skyrocketing intermarriage rate and the offspring of those marriages who have but a tenuous connection to Jewish life and we have a full-fledged crisis that will not be ameliorated even by padding the statistics of the Jewish population of the United States by counting halachic non-Jews or even anyone who claims a Jewish identity.

In principle I have never objected to those who voice disagreement with the policies of the Israeli government when warranted. I have done it myself, of course, but at least my views were always reflecting the views of a sizable segment of Israeli society and usually that of a political party. But today Israelis from right to left, the government and most of the Jewish opposition, decisively oppose the Iran deal as bad for Israel, for the United States and the free world. For American Jews to stand against that type of support is not only anti-Israel but an act of alienation from the fate of the Jewish people. In it, they cast their lot with Israel’s enemies and publicly proclaim that their primary allegiance is to Barack Obama and the far-left wing of the Democratic Party.

Placed in that context, a letter of support for the Iran deal signed by more than 300 “rabbis” is more easily digestible. Their estrangement from the Jewish people and the Torah happened long ago. Almost all the “rabbis” are not Torah observant; apparently only one Orthodox Rabbi – a known leftist and maverick – signed on. Of all the “rabbis” on the list, I would shocked if even one had a weekday Mincha/Maariv in the temple. How many wear tefillin (men, of course)? How many keep Shabbat? How many study the Talmud – not extract stories and parables for sermons, but actually study the Talmud and Codes? These are professional Jewish leftists whose primary religion is leftism, not Judaism.

A letter opposing the Iran deal has already attracted almost 400 rabbis’ signatures, and will be released shortly. But what matters more than the numbers is the message: having abandoned Torah and Mitzvot, the leftist “rabbis” have also abandoned any semblance of Jewish solidarity.

That is why it is cause for hope that several major Jewish organizations of liberal affiliation have publicly expressed their opposition to Obama’s Bad Deal. The Reform movement, caught betwixt and between, officially, publicly and thoughtfully took…no position, seeing the good (?) and the bad. Sadly, they are just immobilized by their liberal ideology. The conflict of identity must be painful. Their reticence is no great surprise, as is their irrelevance to Jewish destiny. On the matter of whether or not to allow nuclear weaponry to a genocidal enemy of the Jewish people, the Reform movement, like their hero in the White House during his legislative days, voted “present.”

But the organizational opponents, as well as senators like Chuck Schumer, deserve credit even though their rejection of the Bad Deal should be obvious. It is obvious, but that doesn’t make their breaking ranks with Obama and company any easier for them. It’s easy for me. But their world views and Obama’s are so synchronized that their rebuff to Obama, who, typically, is handling it with his usual gracelessness, pettiness, and vindictiveness, speaks well of the spark of Jewishness that remains and still animates them. Even combining their rejection of the deal with fulsome praise of Obama doesn’t make it less courageous – and even if, as some have suggested, Schumer wouldn’t have opposed it if he really thought it would not pass does not detract from his willingness to defy the White House. If Schumer would now actively whip votes against it like he regularly did for other of Obama’s harmful legislation, Schumer might even achieve “statesman” status. Hope springs eternal.

Obviously, the Obama-compliant media loves to trumpet the Jews who are supportive of the Bad Deal, being insensate to the realities of American Jewish communal life and the fragile Jewish identity of most American Jews. But they are the exceptions, unsurprising exceptions at that, with very little influence in Jewish life.

As Rabbenu Yonah comments (ibid): “When the community joins to do a mitzvah, it is a crown to the Life-giver of the universe and brings glory to His entire kingdom.” This is the mitzvah of the moment. Now is the time to take sides, and to stand up for the Jewish people, America, and lovers of freedom and combat the forces of evil, tyranny and appeasement. For many Jews, their response will be their defining act of Jewish identity, perhaps in their lives. History will judge harshly those who side with murderous tyrants against the purveyors of good, and no cover will be provided by noting the “reservations” to the Bad Deal that some supporters have.

Win or lose, nothing will be over, and the struggle will continue. May it continue with a strong, united and proud Jewish community.

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Posted in Contemporary Life, Current Events, Israel, Jewish History, Mishna