Category Archives: Current Events

Sacred Violence

The Torah is filled with violence, although it doesn’t always seem real to us. Imagine if there would be today a “splitting of the Red Sea,” and Egyptian soldiers would be killed by the thousands, even myriads. Wouldn’t it be unseemly to sing and dance over their destruction –“the horse and its rider were tossed in the sea… the mighty sank in the water like lead”? I am not referring to the Talmudic comment that G-d admonished the angels for singing; that is a different point – in the ideal world, every human being would be engaged in Divine service and to that extent the death of every human being is a loss. But we recite Az Yashir ¬– Moshe’s song celebrating the miracle at the Red Sea and the destruction of the Pharaoh’s forces – every day. Every day we recount the downfall of our enemy. But how do we react to the violence? How do we not become desensitized to it?
It is not the first or last time this matter is confronted in the Torah. In Sh’mot, Moshe saw an Egyptian beating a Jew – and he killed him, buried him in the sand, and the next day had to flee Egypt. Moshe killed him. Who kills people? The Torah doesn’t even say that the Egyptian was trying to kill the Jew, only that he was hitting him. For that you kill someone?
And all the accounts of the plagues visited upon Egypt – one after another and culminating with the Red Sea – begs the question: does anyone feel sorry for them, at any point? Should we? Does the Torah ever command us to feel sympathy for our enemies? (Mishlei 24:17 deals with personal enemies, not national ones; besides, numerous other verses contradict it – e.g., Mishlei 11:10). There’s even a children’s song I remember that makes the divine plagues visited upon the Egyptians seem entertaining – about the frogs that afflicted the Egyptians. Or do we simply rely on G-d’s justice and exult in that “G-d is my might and my song, and He is a salvation for me… G-d is the Master of war, G-d is His name.”
Master of war? Rashi comments that G-d is the Master of War – and even when He takes vengeance on His enemies, still “G-d is His name,” He remains a merciful G-d who can wage war and provide for the domestic needs of His servants. But how do we even feel about G-d being “Master of war?” We are accustomed to depicting G-d as compassionate and gracious. But the “Master of war?” Why are we never commanded to have sympathy for these victims of sacred violence, of which there are legions in the Bible?
Sympathy is usually an unreliable tool to measure either people’s character or their moral aspirations. I’ve noticed over the years that, like many things in life, there is a Bell Curve that accurately charts the people’s parameters of sympathy for others. There are some who feel bad for everyone – or almost everyone; they are “extreme sympathizers.” Even if the predicament is of the person’s own making, they will still feel bad for them. They’ll even feel bad for bad people, although maybe not real evil people.
Others are at the opposite extreme – they are “sympathy-challenged.” They believe in self-help and initiative, that people naturally suffer for their own mistakes, and that most bad situations are avoidable – most, not all, and they reserve their sympathy for the absolutely unavoidable. And the majority of people are found somewhat in the middle of the Bell Curve – they’ll sympathize with most but not all victims, but with one remarkable dimension: very often reasonable people will differ as to whether some victims deserve sympathy or not.
Take this case: Do Pharaoh’s armies that drowned in the Red Sea deserve our sympathy? Each of them was certainly a child of someone, and probably a father and a husband as well. Their deaths were undoubtedly tragic for their families and communities. But they don’t seem real to us, and are ancient in any event. Nonetheless, more modern cases present: Gazan children killed inadvertently by Israeli rockets targeting terrorists who build their infrastructure in residential neighborhoods seem to provoke much more international sympathy (contrived and hypocritical, to be sure) than did the children of Hiroshima, Nagasaki, or Dresden. Those killed – almost all civilians – did not seem to provoke as much hand-wringing then (less than seventy years ago) as they unquestionably would today. So, are we more moral – or less moral – than we were seventy or 3300 years ago? Are we more sensitive to human suffering or perhaps just less judgmental about absolute evil?
I think the latter, and the answer to all these questions comes down to values. American society is adrift in sporadic violence and seeming dysfunction, and not because there is more violence today than ever. It only seems that way, but in fact violent crime has dropped precipitously in the last two decades. What has changed is the type of violence – from violence directed at victims of crimes from which the perpetrator hoped to derive some material benefit to random shootings of strangers for no discernible reason. That dysfunction suggests that large sectors of a nation that has lost touch with the G-d of the Bible, and no longer perceives people as created in the image of G-d. That detachment nurtures an avalanche of violence in the culture – books, television, movies, video games – that has a greater impact on people, especially those with defective souls or defective minds, more than anything else. The killing doesn’t seem real to them, and just like the violence in the Bible, it doesn’t really register. The disconnect with G-d added to the cultural celebration of violence and combined with one other volatile ingredient – that fame is more important than accomplishment, regardless how the fame is achieved – engender these sporadic eruptions of violence. If self-debasement is the ticket to fame, so be it; violence is just another form of self-abasement.
But the Bible contains epic scenes of violence; how is it then that Jewish society is less violent than others – still – and even with our children being reared on the stories in the Torah? It is not that there is no violence in Jewish life, but it is exceedingly rare and always lamentable. I think it is because we are also taught the value of every human being created in the image of
G-d, and especially because we internalize “G-d as the Master of war.” We have been given a system of absolute good and absolute evil and the capacity to distinguish them – and therefore we also recognize that reckless compassion and wanton sympathy are inherently dangerous: “He who is compassionate to the cruel will eventually be cruel to the compassionate” (Midrash Kohelet Rabba 7:16; Tanchuma Metzora 1) – and that distorts our entire value system.
And one more reason – we have been given the gift of optimism, of looking forward to a brighter and more peaceful era.
In one of the cryptic questions posed by the Wise Men of Athens in the Talmud to R. Yehoshua, trying to test his wisdom and to concede the superiority of Roman culture and values over those of the Torah – they asked (Bechorot 8b): “How do you cut a field of knives or swords? He answered: “with the horn of a donkey.” They retorted, “does a donkey have horns?” to which R. Yehoshua replied, in classic Jewish fashion, “Is there a field that grows knives?”
The dialogue is enigmatic but brilliant. Of course, our world today is a field of knives and swords and guns and weapons. Mankind has always struggled with a disregard for human life; we are just more aware of its failings today because they are broadcast into our homes. What keeps us striving, and what gives us confidence that goodness will ultimately prevail, is the horn of the donkey – the donkey that brings Messiah, who “rides on a donkey,” and whose “horn” (pride) will be uplifted and symbolize our salvation and that of the world. The Messiah re-introduces to the world the notion of an objective morality – absolute good and absolute evil. It is the task of good people even today to enunciate those values. Civilization is undermined when such people are timid, reticent and withdraw from the fray.
That is why our spiritual giants were always warriors – despite rumors we hear today from some quarters – Avraham, Moshe, Yehoshua, David and others. They did not hesitate to take up arms and to act forcefully when necessary. The Jewish spiritual heroes were always warriors – but always reluctant warriors. They embodied a code that has a great respect for all life but also great contempt for injustice and evil. That is why we sing daily of the death of the wicked at the Red Sea, and the wicked everywhere, not because they died but because we saw evil perish and justice triumph – and why, even today, with each such triumph over evil, we move the world ever closer to the day of when “G-d will reign forever.”

Election Scorecard: Early Edition

It is not often that an election is held with results that lead every party to claim victory, but such is the convoluted nature of the Israeli political system. The winners look dejected, losers exult, and parties with very similar outcomes react in completely opposite ways. So with the results still not final but roughly known, who are the winners and losers in this round?
Big Loser: The Haredi parties. Yahadut HaTorah, the Agudist Party, never seems to break through a barrier that leaves it at 5-7 seats, despite the much ballyhooed increase in the Haredi population. Their stagnation must be attributable to either a low turnout or the tantalizing possibility that Haredim are voting for other parties. So, how then can they be the big loser if their mandates have remained the same or have slightly increased? Because the country has shifted to a culture which does not tolerate – and will not long support – a lifestyle that eschews both national service (military or civil) and gainful employment. Every other party has uniformly embraced shivyon banetel – a co-equal sharing of national burdens – as a fundamental plank in its platform, both for practical and moral reasons. Because of the likely composition of the next coalition, the days are rapidly dwindling wherein public money will be designated for parochial interests that involve no acceptance of shared burdens. Perhaps much of the Haredi public recognizes that fact and voted accordingly.
Shas, the Sefaradi Haredi party, retained its strength, but, like Yahadut HaTorah, is confronting for the first time a situation in which a government can plausibly be formed without them. They will both pull whatever strings necessary to find their way into the governing coalition, as support for their institutions and their concomitant patronage power depend on it, but their leverage is diminished and so their demands will have to be scaled down as well.
The riots that accompanied Election Day in some Haredi centers, spearheaded by Satmar and calling on people not to vote and to disconnect from the government, bears some irony and even some intellectual disconnect: to withdraw from society means to reject the government largesse that sustains the Haredi world. Come again?
Loser: Likud. In fairness, it is hard to characterize the winning party as a “loser,” but that conclusion is inescapable. The merger with Yisrael Beteinu was a fiasco from the outset, so preposterous (it turned off voters on each party’s margin that simply would not vote for the other) that it is hard to believe that anyone thought it productive. Likud effectively lost almost 25% of its strength, and even though it will likely form the next government, its policies will bear no resemblance to what the traditional Likud voter espouses and if it turns leftward will alienate at least a third of the current formation.
For a moment, it must have crossed PM Netanyahu’s mind that two parties – Yesh Atid and Labor – could easily unite for the purposes of forming a coalition and present themselves to the President as the largest grouping. Perhaps that is why Netanyahu reached out so quickly to Yair Lapid of Yesh Atid.
Likud also hurt itself by the relentless negativity it directed against Bayit Hayehudi, which it clearly perceived as its main rival for votes. Rather than indulge the pejoratives, those voters moved elsewhere (Yesh Atid?) leaving Netanyahu with a weakened right flank, assuming he wanted one. It was a bad campaign from its inception, and the errors were compounded by shoddy tactics.
Loser: Zippi Livni. Her party was formed so precipitously that it even lacked a name, but it certainly lacked an identity. She is unlikely to be part of any governing coalition and will sit in opposition with her small party. So why is she a “big loser”? Because Israel has a habit of recycling electoral failures after a few years, and at least she will remain active –and especially popular on the leftist “blame Israel for no peace” circuit.
Big Loser: Peaceniks. The so-called “peace process” played almost no role in this election, even though the media continued to use as its measure of seriousness support for a “two-state” solution. Perhaps they haven’t heard, but in most of Israel that is a measure of foolishness and a flight from reality rather than seriousness. For the first time, an Israeli politician deigned to tell the truth to the public. Naftali Bennett of Bayit Hayehudi said what most sane, grounded people know: peace is not coming in this generation, so Israel has to remain strong and focus on building its society. And that endeavor – strengthening Israeli society, keeping its economy robust and growing its work force – were the primary issues in the campaign. Barack Obama can be included as a “loser” in this process as well, as very few parties spoke of the diplomatic future with any enthusiasm. Of course, Netanyahu is unpredictable, so anything can change especially with the Iranian bomb looming, but those changes will be difficult and independent of the election results.
Big Winner: Yair Lapid and the Yesh Atid (“there is a future”) party. Lapid brought his winning TV personality to the campaign, along with some of the insipid media-popular clichés (of course “there is a future;” but what does that mean?). Israel has always been blessed with the rise of third-parties that burst onto the scene and then disappear within an election cycle or two (Yadin’s Democratic Movement for Change, Mordechai’s Center Party, and now Kadima). But Lapid didn’t only bring a fresh face to politics but a fresh approach – confronting issues rather than avoiding them, offering solutions (where possible) rather than platitudes (OK, some platitudes, too) but especially by challenging the Haredim rather than demonizing them. His own late father Tommy was a noted basher of Haredim and Torah, but the son – also secular – has taken a more mature approach. I heard a speech he gave last year – to Haredim¬ – in which he said, in effect: “You won. We thought Torah would have no future. We were wrong. Now that you won, you also have to take responsibility for Israeli society. You are not marginal players anymore. Secular Israel needs you to give it a Jewish identity, and for you to play a full role running, supporting and defending the society.”
It is hard to argue with his logic, even if some (not me) question his sincerity, and it was after that speech that shivyon banetel became a clarion call in society. I have not yet heard a good Haredi response to his call. And Yesh Atid includes as its number two a Religious Zionist rabbi, and lower on its list but still entering the Knesset, a “Haredi” activist from Ramat Bet Shemesh who challenged the Haredi excesses that galvanized the public more than a year ago.
Big winner: Israeli society. The society wins not because of the results but because of the maturation of the electoral system. There was not one major party that did not include at least one kippa-wearing Jew, and some had several – not as tokens but because the Torah should be part of every Israeli political party and its values should infuse the whole system. That is not to say that we can do away with overt religious political parties – perhaps someday – but rather that the makeup of the slates reflects the increased and natural role that religious Jews play in Israeli life. Similarly, the fact that all parties outside the Haredi ones have secular Jews on their lists as well also bodes well for a cohesive society.
Winner: Habayit Hayehudi. They would have been big winners but for the sleazy campaign run against them, which included – for several weeks running – the release of disparaging material about its candidates to the media on Friday night, so the party could not respond for 24 hours until after Shabbat and thereby allowing the smears to seep through the media and public unchallenged. Ultimately, Netanyahu suffered for these calumnies, and will suffer in the future.
Nonetheless, Habayit Hayehudi added to its Knesset strength, energized the Religious Zionist public and will be a force for years to come, especially if it counters the negative image thrust upon it by the Likud with solid legislative work and substantive contributions to the public debate. No longer concerned with purely sectoral issues, and no longer interested in being the mashgichim in a restaurant owned and managed by others, Naftali Bennett emerged as the voice of the future – instilling Torah values into all aspects of society.

The final results could change somewhat in the coming days but certain conclusions are inescapable. Netanyahu miscalculated as a candidate, as he miscalculated when he indulged the two-state fantasy, the settlement freeze and the removal of outposts, in the process alienating his core supporters. His tenure as prime minister will be less stable than was this term.
And there is good news and bad news. The bad news is that the electoral totals between the parties have narrowed so much that new elections are a distinct possibility within 2-3 years. The good news is new faces bring new ideas and increased enthusiasm, and the peace processors should remain dormant for some time. Both of those factors should enable the nation to focus on bridging the gaps between religious and secular, and enabling all sectors of society to contribute to the glory of the Jewish state and the Jewish people.

Whither the Jews?

A headline caught my attention the other day and caused a “here-we-go-again” sensation. The Pew Forum on Religion and Public Life released a poll (the US Religious Landscape Survey, at Pewforum.org) illustrating the beliefs and attitudes of adherents to various faiths, with one Jewish media report leading with this: “5% of Jews Believe that Jewish Religion is the One True Faith.” That would be a terrible indictment of Jewish life, a symptom of the eroding commitment of Jews to their faith, and a reflection of how the mushy moral milieu of the American melting pot has taken its toll on the Jewish people, again. Most religions assert that they are the “one true religion,” so how could Jews be so mealy-mouthed when compared to others? Only 5%? Surely this represents the abject failures of schools, shuls, temples, parents and families, right?
Not so fast. On closer look, the headline did not accurately represent the question being asked or answered, even though that, indeed, was Pew’s title, “Views of One’s Religion as the One, True Faith.” The choices offered in the question itself were: “My religion is the one true faith leading to eternal life” (added emphasis is mine), or “Many religions can lead to eternal life.” That is a different question entirely, and whatever the answers were, it is then shocking – astonishing – that so many Jews could be on the same page when it comes to a basic principle of Jewish life, for 82% of Jews responded that “many religions can lead to eternal life.”
This, essentially, is a uniquely Jewish doctrine, notwithstanding that the poll revealed that a few religions and sects had slightly higher percentages of adherents who believes that “many religions can lead to eternal life” than did Jews. Most were lower, with the Mormons having the lowest such percentage (39%), and the religions that emerged from Judaism showing percentages ranging from 56% to 83%. The Jewish conclusion that “many religions can lead to eternal life” – odd in light of the fact that Judaism also claims exclusive truth – emerges from a Talmudic discussion (Sanhedrin 105a) and codified by the Rambam twice, most famously in Hilchot Melachim (The Laws of Kings) 8:11: “All who accept the seven Noachide laws and are careful to observe them are the pious one of the nations of the world and have a share in the world-to-come (i.e., eternal life)…” Those Noachide laws are the basic building blocks of civilization, prohibitions against homicide, robbery, idolatry, sexual misconduct, blasphemy, tearing a limb from a living animal and the positive commandment of maintaining a system of justice to enforce the other obligations.
Although Rambam does require that acceptance of the Noachide laws must be based on the Bible, the fundamental point established is that non-Jews need not become Jewish in order to merit eternal life, and not even to live moral and meaningful lives in which they relate to G-d. For that reason, Jews do not proselytize. Sadly, at least 5% of Jews are unaware of this, but even more sadly, it seems that many more Jews answered this question correctly but accidently, not knowing of the Rambam’s opinion but simply afraid or unwilling to opine that Judaism is the one, true faith.
This is borne out by other statistics uncover the state of Jewish belief (or better, the beliefs of Jews) today. Approximately 84% of Jews believe that abortion should be legal in all or most cases, far more than any other religious grouping, with an astounding 40% of those asserting that abortion should be legal “in all cases.” All cases? Ninth month?! Mother in labor?! No restrictions at all? Abortion on demand! Even people who described themselves as unaffiliated with any religion (!) approved of abortions less frequently than did Jews; apparently, worship of personal autonomy over one’s body has made abortion a sacrament for many Jews. Conversely, 5% of Jews believed that abortion should be illegal “in all cases,” a clear misstatement of Jewish law as well. I wonder if those are the same 5% as above; from where are they acquiring their knowledge of Torah.
Similarly, 79% of Jews believed that homosexuality should be “accepted by society,” a number that again far exceeded any other religion or denomination except for the Buddhists (82%) who must also be practicing Democrats as well. A scant 15% of Jews averred that homosexuality should be “discouraged by society,” itself an inelegant phrasing of the issue. How would society “discourage” homosexuality even if it could? “Acceptance” might be interpreted as legalization, or protection within the law, but then “discouragement” is not its antithesis. Pew may have meant to distinguish “acceptance” not from rejection or discouragement but from celebration, legitimization and/or adoration of homosexuality, which is where American society is heading today, and which would have generated among the Jewish respondents here the same lopsided answer. “Acceptance” rates of homosexuality among evangelical Christians, Mormons and Muslims all hovered in the 25% range – less than a third of the Jewish rate.
One flaw in the study, alluded to above, is that the respondents self-identify the religion of their choice. One of the anomalies of American-Jewish life is the large number of people who identify or perceive themselves as Jews when Jewish law deems otherwise, while many others – with the most non-Jewish sounding name – are actually Jews according to Jewish law. That is the price of intermarriage and assimilation, and those individuals number in the hundreds of thousands, a staggering figure given the undersized Jewish community. Pew calculated that 1.7% of Americans are Jews, but 4% identify as atheists or agnostics, but one can assume that those groups are disproportionately Jewish, at least by birth through one Jewish parent.
Tellingly, a scant 41% of Jews said they were absolutely certain of G-d’s existence, and 10% did not believe in G-d at all. Both figures were again surpassed only by Buddhists; Christians “absolutely certain” belief in G-d was almost double that of Jews.
As such, it is to be assumed that few Jewish respondents answered the questions by accessing their knowledge of Jewish law or philosophy, but rather by looking into themselves, or the repository of ideas and values they have accumulated over the years from mere living, and answered accordingly. Most Jews do not speak Jewish or think Jewish; many even claim – sincerely – that Judaism does not mandate any particular beliefs, values or deeds, but rather seeks goodness and kindness from its faithful. Of course, goodness and kindness are quite important to Judaism – as they are to most religions – but Judaism is ultimately defined by the divine revelation of 613 commandments, 13 fundamental principles of faith and a commitment to live a divinely-inspired life, part of a people of destiny and eternity.
We also have the highest median age (36) of any group, attributable to the low Jewish birthrate outside the Orthodox community. It would seem that the Jewish “religious landscape,” to use Pew’s expression, is quite barren, with lush pockets of verdancy and fruitfulness that literally keep the faith and welcome others to learn about real Judaism and to actually live it in real life. It may not be possible to completely stem the decline and disappearance of most Jews, but many are open, ready and willing to explore their heritage and discover their roots.
Let us strive to be good examples for them.

Hagelian Dialectic

    

     One would think that the nomination of Chuck Hagel to be the next US Secretary of Defense would have caused Jews, and Americans’ comfortable with the projection of American power across the globe, some cause for concern, and for Jews, a reassessment of their voting patterns. Not so fast.

     Obama opponents are not surprised, Obama acolytes are unperturbed, but the most interesting reaction came from a well-known ADL voice who opined to the Wall Street Journal that he does not understand how President Obama could choose someone “who policies are so out-of-sync with his own,” or something of that sort. Funny how the obvious answer – that Obama chose someone whose policies are quite in sync with his own (all election rhetoric to the contrary notwithstanding) never occurred to this commentator.

    Indeed, both the Hagel nomination for the Pentagon and the John Kerry nomination to head the State Department are ominous but not unforeseen. (This space anticipated a Kerry nomination back in October.) And that is not because of the unfortunate statements that Hagel has made over the years about Jews and Israel, nor because of Hagel’s astonishingly insensitive defense of his Israel record: “I have voted to give Israel about $35B over the years,” as if to say, you know, that’s all the Jews want anyway, money.

    We should not bandy about the phrase “Jew-hater” too wantonly; it is a hideous accusation today, akin to being called a “racist.” The accusation is the indictment, and punishment comes forthwith. In fact, there is a limit as to how anti-Jewish any American politician can be, whatever their private beliefs, and such accusations here are unwarranted and undeserving. Nor does “money” play a role in ascertaining one’s support or antagonism for Israel; Rand Paul is charged with being unsympathetic to Israel because he opposes foreign aid on the grounds that it makes little sense for America to borrow money from China to give to Israel, or any other country. That sounds like a reasonable proposition to me, but for the simple fact that America’s military aid to Israel is largely spent in the United States (approximately 70% of it) and so amounts to a US subsidy to the US arms industry. So one can be pro-Israel and oppose military assistance, or be anti-Israel and support military assistance. In any event, Congressional support for Israel is so bi-partisan and widespread that changes in aid are unlikely in the near future no matter who heads the Pentagon or the State Department.

     The Hagel problem boils down to a set of values and policies that will reduce the American profile in the world – something that can only cause the anti-American evildoers to rejoice. (Indeed, the Hagel nomination was greeted in Teheran with dancing in the streets; sometimes, an enemy’s visceral reaction is more indicative of the true nature of events than any spin politicians and talking heads can put on the matter. There is no Hagel thesis-antithesis-synthesis ahead: he, like Obama, is at core an isolationist who is not at all proud of the role American has played in the world. That is not say that Hagel will embark on his own international apology tour as Obama did, or that Hagel will be caught bowing to the Saudi king. It is that bad things happen in the world – instability festers, problems linger until they explode – when the United States is in retreat.

     Israel is worried, because they assume that a Hagel as head of Defense means that the United States will never attack Iran, nor necessarily cooperate with Israel if Israel wishes to attack unilaterally. The sharing of intelligence will be muted; since that is mutual, that can affect US intelligence in the Middle East as well. The nightmare scenario of a nuclear armed Iran –and what that means for Israel and for the United States – is that much closer. A nuclear Iran will dominate the Persian Gulf destabilize the flow and the price of oil. In effect, Iran will play a more dominant role in the American economy, especially given Obama’s opposition to oil-drilling in the Gulf of Mexico and the Keystone pipeline. Rather than make America energy-independent – a distinct and realistic possibility within a decade – Obama is leaving the US at the mercy of Iran and prefers reliance on the sun and the wind. No wonder Iranians are dancing in the streets; Hagel has even long opposed sanctions against Iran.

     Much has been made – too much – of Hagel’s distinguished service in Vietnam, and all Americans honor that service. But service in the military qualifies one to head the Pentagon and formulate strategic doctrine as much as being a welfare recipient qualifies that person to head the Department of Health and Human Services. Patriotism is an admirable characteristic, but not necessarily a “qualification” for any particular job. As a Senator, Chuck Hagel was wrong more often than right – especially in his contemptuous dismissal of the Bush surge – the “worst mistake since Vietnam” – which, in fact, snatched victory from the jaws of defeat. (Granted, it was a victory since squandered by the current administration.)

     Hagel is a problem, but John Kerry might prove to be an even bigger problem. Jews are always made a little nervous by people who deny or assert unawareness about their Jewishness. As is well known, Kerry’s grandfather immigrated to the United States, changed his name from Kohn to Kerry, converted, and passed himself off as an Irish Catholic until he allegedly met a tragic end. At times, Jewish roots inspire pride and further investigation into one’s heritage; other times, Jewish roots are perceived as painful and threatening, and induce an unconsciousness desire to suppress those memories and renounce those roots.

    But Kerry’s Jewish connection is not as troublesome as are his politics. It was just a few years ago that he described himself as a “good friend” of Basher al-Assad, the current butcher of Damascus. Assuming that Assad did not just in the last year transform himself into a monster, what sort of “friendship” was that? Indeed, while the personal relationship is probably exaggerated, the policy conclusions are not: Kerry believes in the stability wrought by dictators whom he thinks can be won over as American allies. That particular prescription has been fools’ gold for almost a century, and certainly – in the Arab world – in the last half-century; the United States has benefited little from those attempts.

    Essentially, the Arab world provides the US almost nothing but oil. But for oil, there would be no talk, or need to talk, of an “alliance.” Those “alliances” have always been unpredictable anyway, and such relationships have proved hazardous to Americans and US interests time and again. Dependency on despots is never salubrious. It should trouble Americans, therefore, the Obama administration has chosen energy dependence over independence, and chosen to align itself with the Muslim world – Turkey, Egypt, et al – and in the process completely ignoring the anti-American shifts that have occurred in those countries. The Kerry/Hagel dialectic will only hasten the reorientation of US foreign policy. That is not only bad for Israel and bad for the world, it is bad for America as well.

     Such are the consequences of elections, my fellow Jews. The spin being spun is that there is more to being pro-Israel than supporting Likud policies down the line. All true – but the Israeli political party must attuned to the Obama administration in its current drift and future trends is not Likud or Labor or even Kadima which is moving Achora so quickly it will soon be defunct; rather, Obama’s foreign policy is more closely aligned today with the Balad Party of Haneen Zoabi – who is also not worried about an Iranian bomb, who also favors a two-state solution (although she might mean two Arab states), and who is obviously pro-Muslim.

     As Chuck Hagel said quite forcefully several years ago, he is not the “Senator from Israel but a United States Senator.” Whatever his personal feelings towards Israel, his policies reveal that he clearly has never valued the US-Israel relationship as much as most of his colleagues do and as the American people and most prior administrations have. Assertively pro-Israel Democrats – like Chuck Schumer, for example – know the score and the problem and the spin, and are surely being tested now, including wrestling with this conundrum: the Kerry/Hagel approach is very much in sync with that of the President they enthusiastically endorsed, not at all a departure from it, and not good for Israel or the United States. As if the disregard of America’s spiraling deficit was not enough, you got what you voted for.

      Now what?

 (The above are my thoughts alone. Any similarity to the thoughts of other people, groups or institutions – real or imagined, living or dead – is purely coincidental.)