Category Archives: Israel

Isru Trump

In Israel this week, the rejoicing over the 50th anniversary of the liberation and unification of Yerushalayim amounted to a three-day celebration when combined with the two-day visit to Israel of President Trump that served as a welcome introduction. Of course, there is nothing that can make everyone happy. A cabdriver on Tuesday complained to me that the Trump shutdown of large parts of the city cost him business and cut into his income. A different cabdriver on Wednesday told me how much he enjoyed the Trump visit because there was less traffic when and where he could drive and so he benefited from the extended menucha (rest) during these days. Different strokes for different folks.

The visit itself was one that delighted healthy Israelis and thinking Jews. The change in tone from the Obama years was stark; Obama waited five years to visit Israel as president, and when he came he lectured, hectored, criticized and attempted to demean Israel’s government. Would Hillary Clinton have doubled down on Obama’s pro-Arab tilt or been the first president to visit the Kotel, as Donald Trump became this week?  The Trump visit unended the hoary shibboleths of the American diplomacy that is wedded to orchestrating another partition of Israel and engendering a second Arab state on the biblical land of Israel, not because it will produce peace but another high-profile signing ceremony.

Trump’s visit, and his kind, thoughtful and endearing words about Israel, reversed the trajectory of Israel-United States relations in a New York minute. The proof of the different approach and its success were worn on the lugubrious faces of Israel’s most leftist TV political commentators who toiled in vain to find something to criticize in PM Netanyahu’s statecraft and any – any – evidence that Trump supports their cherished two-state illusion. Alas, the good spirit engendered by the visit depressed them even more, and a number seemed downright angry.

What is the Trump approach to the conflict in the Middle East? It is to build on the only positive, though unintended, foreign policy legacy of Barack Obama: the budding cooperation between Israel and Saudi Arabia and the Gulf kingdoms to fight radical Islamic terror and especially the nefarious influence of Iran. In Riyadh, President Trump mentioned Israel several times while speaking to 50 Arab and Muslim political leaders, and none of them walked out or threw their shoes at him. The roof of the venue also did not collapse. Apparently it is clear to them that the Jewish state is the least of the problems that threaten their autocracies.

The most marked change, and the one that had right-wingers buzzing, was what Trump didn’t say. Not only did he omit the conventional non-wisdom that the conflict in Israel is the core of all problems in the Middle East but he also failed to mouth the words “two-states.” It was so shocking, given the last decade’s obsession, that when I informed my barber of what had transpired, he was stunned, deliriously so. It’s the type of platitude that people of a certain bent have been thoughtlessly expressing for so many years that its absence was the story, along with Trump’s lecture to Palestinian “President” Mahmoud Abbas (now in the tenth year of a four-year term) that he must immediately halt funding terror and subsidizing terrorist families to be taken seriously as a negotiating partner.

To be sure, Trump burned no bridges and credit must go to him and his advisors who crafted his speeches. He acknowledged Abbas as “a partner for peace,” even though that is absurd, because Trump has as much influence in selecting the leaders of the “Palestinians” as do the Palestinians. It was a “nothing to lose” throwaway line. But Trump, in his speech to Israelis at the Israel Museum, became the first president in memory to acknowledge the Jewish people’s connection to the land of Israel as rooted in the Bible and not just a consequence of the Holocaust. The latter – an Obama construct that was harmful to Israel – reduced Israel’s claim to the land as based on security needs only. That raised the expectation that Israel would surrender the Jewish heartland as long as its existence and safety were guaranteed, on paper of course. It is about time the world recognized that, as someone said last week, saying that Jews have no claim to Judea is as ridiculous as claiming that Arabs have no right to Arabia.

No wonder Abbas looked so grim, like a man who was told that the jig is up, notwithstanding that, tragically, Abbas always has the terror jig to fall back on, G-d forbid. Old habits die hard, but he should also recognize that it doesn’t seem that this administration will handcuff any Israeli response to renewed Arab terror. Some right-wingers were disappointed that Trump did not move the US embassy to Yerushalayim. But readers of this space know that I have long maintained that the Israelis – including the current government – do not really want the embassy moved, despite all their protestations to the contrary.  The possible fallout does not outweigh the advantages. I disagree; symbols do matter, and American recognition that Yerushalayim is Israel’s capital – something endorsed by the Czech Parliament this week, in defiance of the European Union’s mendacity – would send a powerful message to the world, especially the Arab world.

More importantly, Trump paid obeisance to the “peace process” and the “negotiations” and “getting to the deal,” while knowing full well that none of this will happen. It is a wise decision and one that will drive batty the professional peace processors at Foggy Bottom and their European counterparts. It seems that he has been told, or realized on his own, that a true settlement is not possible, and getting involved will only expend his energy on futility, waste his time and sap his strength. It happened to his predecessors. He said, in essence, “You two have a problem but I know that a solution can be found. I really want one. So work it out amongst yourselves, and I’ll be happy to help along the way.” One can hear an echo of Jim Baker mocking Israel in front of Congress in 1991, reading out the White House phone number and saying “call us when you’re serious about peace.” Well, now the sandal is on the other foot, and Trump is saying this to Israelis (for whom the status quo is working out quite well) and the Arabs who dwell in the land of Israel (who, aside from the terrorists and the political class) also much prefer to be ruled and protected by Israel than by the PA: “Good luck and please keep in touch. I have more important things to deal with.” And he does.

It is always possible that events and insidious individuals will overtake even his good intentions. There is an entrenched bureaucracy that has been trying to frustrate his agenda, as ill-defined as that sometimes is, and that bureaucracy can be found in every federal department. The American government is polarized to the point of dysfunction. The solitary bi-partisan objective is reelection and that sustains the political class. The media focus on trivia and foolishness; Russia tried to influence the US election as much as the US tries to influence the elections in every democracy that matters, including several times in Israel. The obvious is being trumpeted as malicious, astonishing and unprecedented. Most ominous: the intelligence agencies are compromised by a disgust for Trump that has some leaking classified information in violation of the law, daring someone to arrest them. Those who think the FBI is beyond destroying a president should recall the deeds of Mark Felt. Any of these could force Trump’s hand. A reversion to the days of coercion, condescension and hostility to Israel is unlikely but not impossible.  Trump, an outsider, may yet tame the Blob, as the Washington foreign policy establishment is known, or the Blob may yet consume him.

The two days of Trump were a wonderful prelude to Yom Yerushalayim – which some Israelis called “Isru Trump.” His words were a useful exercise in legitimating the world view of most Israelis and validating their sense of purpose and Israel’s reason for being. And that was followed by the celebrations that were a timely reminder that the divine miracles of 1967 are bearing fruit. Yerushalayim is thriving, the Kotel was hopping, Israel is more secure and prosperous than ever and as several commentators noted this week, the Western Wall is not Judaism’s holiest site but is adjacent to Judaism’s holiest site, which is the Temple Mount itself. No one spoke in those terms, as recently as a few months ago, but that has nothing to do with Trump.

It has been fifty years, and one prays that the best is yet to come, and not that far off, “today, if you but hearken to My voice” (Sanhedrin 98a).

 

 

Birth of the Eternal Nation

The Pesach Hagadah is dedicated almost exclusively, certainly in the first half, to the redemption from Egypt. Passages that do not quite fit this narrative were not universally recited, like, for example, Dayyenu (yes, that is hard to imagine) or the accounts of the miracles at the Red Sea. But one section seemingly does not relate at all to the Exodus, and yet appears in every Hagadah: V’hi she’amdah. “And this has stood by our forefathers and us; for not only has one enemy risen against us to destroy us but rather in every generation they rise against us to destroy us. And the Holy One, Blessed be He, saves us from their hands.” It is a remarkable passage that should cause us to reflect on the eternity of the Jewish people. Individual Jews, and even large numbers of Jews, have suffered inordinately, but the Jewish nation miraculously endures and thrives. Yet, this passage also does not mention the Exodus at all. So why is it recited – and immediately before we begin our discussion of the events of the Exodus?

Last year, Natan Sharansky celebrated the 30th anniversary of his release from the Gulag after nine years in prison. As reported by the acclaimed journalist, Yedidya Meir, at the dinner of gratitude Sharansky made at the time (as he does every year on the date of his release, Rosh Chodesh Adar)  he told the following story. Over a decade ago, Sharansky was invited by President Bush to the National Prayer Breakfast in Washington, and the speakers that morning – politicians, celebrities, etc. – were asked to relate the event in their lives where they most felt God’s presence. Christians call it “bearing witness.”

All the stories were inspirational, some led to born-again moments in their lives, but all followed the same basic pattern. Some shared a low moment when they felt God’s presence lift them up, and others spoke about a dramatic moment when they felt divine intervention saved their lives. A fighter pilot related that a malfunction caused his engines to fail and he was plunging to earth – and he felt a heavenly force just intervene, restart his engines for no explicable reason, as if there was some superior force above him.

When it came time for Sharansky to speak, he said that Jews look at these experiences differently. We look for God’s presence not in the life of the individual but in the life of the nation, i.e., what God does for us as a people. (Sharansky knew well that not everyone present that morning was a lover of Israel.)

He told the audience that you – all Bible-believing Christians – know of the Jews enslaved in Egypt, and how Pharaoh refused to free them, and the plagues, the miracles, and the Red Sea. It was God’s mighty hand and outstretched arm that redeemed us from Egypt and founded our nation.

But not long ago – just a few years ago – there was a mighty evil empire that intimidated the entire world. And everyone was afraid to challenge them. Nations sought accommodation, détente, some arrangement whereby the world would keep the peace and no one would interfere in the domestic affairs of this evil empire.

There was one small group of Jews who arose, reasserted their Jewish identity and reclaimed their membership in the Jewish nation. It was a small group at first – dozens, then hundreds, then thousands – but small compared to the gargantuan size of their enemy of whom everyone else was afraid. And then Jews across the world heard of them and rallied for them, and pressured governments, and then blow after blow was rained on the Soviet Union until it collapsed from within and the Iron Curtain fell and the Jews were liberated, again.

Everyone burst into applause, and he continued. “For Jews, that is how God manifests His presence – in the life of our nation. He reveals Himself through what happens to the Jewish people.” He then told his audience that night, that this demonstration of God’s presence in the life of the Jewish people was greater than anything anyone of them had ever experienced in their lives as individuals.

“And this has stood by our forefathers and us; for not only has one enemy risen against us to destroy us but rather in every generation they rise against us to destroy us. And the Holy One, Blessed be He, saves us from their hands.” The template for our survival and our eternity as a people was drafted in Egypt. The divine presence stands with us in every generation. In every generation we face enemies who wish to destroy us, not just one generation with one foe, but in every generation. “And God saves us from their hands.” and gives us – and the world – another chance.

That is why V’hi she’amdah must begin our recitation of the events of the Exodus. That is the pattern from that moment and throughout history until today. And every day, but especially every Pesach, we acknowledge it, give thanks for it, and promise to live in a way that makes us worthy of it, so that the day will soon come when  we again experience divine wonders such as those that liberated us from the bondage of Egypt and we will again see God’s mighty hand and strong arm on the mountains of Zion and Jerusalem, accompanying the dawn of our redemption.

Chag kasher v’sameach to all!

 

 

Time to Chill

Here in Israel, one is conscious while standing at every intersection to be wary of “rammers” who are looking for a quick entry to paradise at the expense of your life and limb. The possibility of peace is not even on the horizon, and Iran continues in a stealthy way on its path to develop nuclear weapons. The region is in turmoil. And yet, with all that, Israel is an oasis of tranquility. Israel just ranked fifth, sixth or eleventh – depending on the survey – on the global indices of happiest nations, in each case ahead of the United States. People here, for the most part, are calm, happy, living their lives, basking in the beauty of the land, its natural development, its spiritual resources and the opportunities that G-d has provided our generation.

From this vantage point, the same cannot be said of Americans, who appear to be constantly agitated and uneasy when some are not altogether threatening or carrying out acts of mayhem. The recent election campaign, and perhaps even the last decade, created intense polarization that apparently will not readily abate. And the levels of intolerance have escalated to proportions that are unprecedented in living memory, and if truth still matters, it must be underscored that the intolerance is coming almost exclusively from the political and religious Left. They should look in the mirror and take stock.

At UC Berkeley a few weeks ago and at NYU more recently, conservative speakers who were invited to campus were harassed until they could not speak. At Berkeley, protesters started fires and burned buildings as part of the freedom of expression that they deny others. This censorship has become routine on campuses of higher “learning” and others places where people who could formerly be described as “liberals” resided.

Conversely, I recently attended a conference in Yerushalayim (mainly of right-wingers) at which a panoply of politicians spoke, among them Yitzchak (Buji) Herzog, leader of the opposition Labor Party. He said some preposterous things that evoked laughter from the audience, but no one heckled, and he even received polite applause when he concluded, not for what he said but for coming to say it. A subsequent speaker noted the contrast to last spring’s Haaretz conference in Tel Aviv where Minister Naphtali Bennett was invited to speak, and as soon as he opened his mouth, he was heckled, shouted down, told to leave by unruly members of the audience who simply did not want to hear what he had to say. He was only able to continue when he told the left-wing audience that “you will not be able to silence me,” and the police came to escort the demonstrators out. If you have examples of right-wing censorship, please share them. I can’t think of any recent ones.

Of course, I have enjoyed this same type of pathetic, pitiable intolerance myself by a small band of radical, non-Orthodox feminists who take issue with something or another that I have said. They have called for protests and cancelations to some of my speeches as well and simply lie when they don’t get their way. I have addressed conferences at which they claimed I was banned from speaking, and no protesters showed up at any of my recent talks in Israel. Their calls for boycotts fail so miserably that after their recent attempt was publicized, I was invited to speak at five additional shuls and Yeshivot in response to their risible intolerance. I happily complied. And the nice crowds that attend are always put off by their sheer arrogance and methods so whatever their cause is, if they indeed have a cause, their tactics are counterproductive.

The broader question is: from where do they derive the hubris, the small-mindedness and the crudeness to try to prevent people from speaking? On campus after campus, there is a wave of insularity that has created a class of young people who cannot abide an opinion different from theirs, and refuse to allow others to hear it. They have even threatened professors who do not silence students who express views that challenge the political correctness that has become their godless gospel. Colleges have become less places of knowledge than venues of indoctrination where dissenters are persecuted. What has happened?

The Midrash (Breisheet Raba 8:5) records that when G-d decided to create man, the angels were divided on the propriety and wisdom of such a creation, a hybrid of the spiritual and the animalistic. “Kindness” suggested that man be created because he would perform acts of kindness in the world, while “truth” insisted that it was a bad idea because man was full of lies. But “G-d took truth and threw it to the ground,” and created man.

But “G-d’s seal is truth” (Masechet Shabbat 55a). How could He discard truth as if it is meaningless?

In “B’ahava Ve’emunah”(“With Love and Faith”), one of the popular Shabbat handouts in Israel, Rav Natan Kotler has serialized an analysis of issues relating to Mesorah and machloket in Chazal. Last week, he answered the above-referenced question as follows: There are two types of truth (citing Likutei Halachot, Ribit). There is “emet metakenet,” a refined truth that is open to all ideas and can garner something from everyone. That type of truth forges a society that is tolerant and welcoming, and in which the truth emerges as a distilled composite of all ideas. In a sense, it echoes Rav Kook’s explanation of how “Torah scholars spread peace in the world” (Ein Aya, to Masechet Berachot 64a). They succeed by hearing all sides, by seeing all points of views, by engaging in dialogue and discussion before deciding a particular issue. Even when some opinions are rejected, as they should be, that type of “truth” is still favored by G-d.

Nevertheless, there is also an “emet harsenet,” a destructive truth, wherein people see only their opinions and never entertain the possibility that their approach might be wrong. Proponents of this destructive truth negate all other views and outlooks and will even try to suppress all who disagree with them. This has been the way of dictators throughout history, this is the type of “truth” that G-d threw to the ground so that man could be created, and this type of “destructive truth” is the stock-in-trade of the left-wing elements that are plaguing the Western world and wrecking any refined form of public discourse.

On so many issues that have engendered so much unrest, unhappiness and distress on the political and religious left, is it really possible to maintain that there is only one opinion? That there is no other possible opinion? Whether the issue is the merits of President Trump, immigration, abortion, affirmative action, building a wall, fighting Islamic terror, national security, law and order, police conduct in the inner cities, female clergy, and a host of others, can any honest, rational person contend that there is only one possible view? Theirs on the left? That there is no other opinion that can be considered or uttered in civil society? What misguided petulance. That is the “destructive truth” that we are currently witnessing. Isn’t it healthier to see both sides of a debate, even if one side then is found to be more appealing, logical or even correct?

One can agree or disagree on any issue, but the notion that there is only one possible conclusion that may be spoken in public – the subtext of the activist left – has left American society on the brink of disintegration. And nothing more nullifies the traditions of free speech and the values of the Torah than this type of rank bigotry.

This is where the “Hitler” narrative always enters the picture. The plethora of people on the left who regularly call this person or another “Hitler” are essentially saying that their ideology is pure evil, and no further discussion is needed. There is no other side. There is nothing to talk about, no possible nuance, and nothing missing in their analysis. Pure evil.  These comparisons are not only odious and facile but they also tend to diminish the real evil of a Hitler, may his memory be blotted out.

Even supporters of President Trump concede that he has uttered his share of foolish, repugnant and insensitive remarks to which people have rightly taken offense. People are allowed to take offense, even though there is not yet a constitutional right guaranteeing that no American will ever feel offended. So take offense – but then move on! Raise your children, take care of your homes, go to work, learn Torah, do mitzvot, do something productive. Again, at this great distance, I look at the “protests” on American TV from these left-wing groups and marvel at the vacuity of it all. It accomplishes little except for the momentary pleasure of venting but is completely futile in the real world. Conservatives suffered through two Obama terms but I don’t recall riots, protests, prayers for his failure and an inability to function normally in the world. Conservatives didn’t need safe spaces, coloring books or crying towels. Has the American spirit been so infantilized that people collapse emotionally at the slightest disappointment?

Rav Kook wrote (Shmoneh Kvatzim, 2:22) that people who look favorably on others, whatever their views, are calmer, enjoy life more, and gain an appreciation of other people with whom they might not necessarily agree. The more we love other creatures of G-d, the better off we are and the closer we are to G-d as well.

I would reckon that the vast majority of Clinton supporters/Trump opponents have moved on. They may be wary of the new administration but do not want it to fail. But the activists who enjoyed years of ideological authoritarianism and political despotism over their foes do not want to accept that time, politics and the world have moved on, and partly because their tyranny of ideas was so abhorrent to the American ethos.

It’s time for everyone to chill (even just a little), take a deep breath, form a loyal and productive opposition if warranted, find common ground on whatever issues are possible, and develop a little openness to the views of others. They might learn something, and they might indeed start enjoying life again. It is not healthy – physically or spiritually – to always live on edge, ready to crumble at the slightest irritation.

After all, life is short, and it is unfortunate to go through life angry, miserable and tormented by the politics of what is, even now, a prosperous nation living through peaceful times. It might even help the United States nudge a few places higher on the international happiness index.

 

Womb with a View

In the special haftara for Shabbat Rosh Chodesh several days ago, we read the stirring words of the prophet Yeshayahu: “Who has heard of anything like this? Who has seen anything like these? Can a land be born in one day, can a nation be born at once, as Zion went into labor and bore her children at once? Will I bring [Yerushalayim] to the birth stool and not cause her to give birth?… Should I now shut the womb, says your G-d?” (Yeshayahu 66:8-9)

Israel has been freed of Barack Obama’s heavy hand and unsympathetic heart but now faces an even more problematic adversary: itself. After years – to some extent, decades – of Israel’s leaders avoiding tough decisions and eschewing what some deem “provocative” actions, all out of fear of the “American” reaction, the tide has now turned dramatically, and an American president is asking Israelis, in effect, what do you want? What are your objectives? What are your goals? An American president is allowing Israel to write its own destiny, and being told, wait. We haven’t quite figured it out. The womb of redemption is opening, and Israel’s leaders are saying, again, “not so fast.”

This has become most clear in the tiptoeing around the issue of the proposed move of the American embassy in Israel to Yerushalayim. Despite a Congressional act mandating such a move that dates back to the 1990’s, no president has carried it out, despite several promising to do so. President Trump has made similar promises and now seems to be hesitating, quite uncharacteristically it should be added. Why?

It is time to realize that the obstacles to the move of the embassy are not in Washington but in Yerushalayim, and, it seems to me, this same Israeli reluctance bedeviled President Bush (41) who also would have moved the embassy but was rebuffed by Israel. In essence, Israel plays a game – declaring Yerushalayim to be its eternal, undivided capital and demanding that the world acknowledge that fact and then, behind the scenes, working to ensure that it does not happen for fear of whatever the fear of the moment is.

To be sure, the location of the American embassy in Israel is not the most critical issue facing Israel or the world today but it is an important symbol. David Ben Gurion located the Defense Ministry in Tel Aviv because he thought it unwise to place military headquarters in Yerushalayim, what was then a border town. But no other country on the globe has its capital so disrespected by all other nations, and there is no American embassy elsewhere in the world that is not located in that country’s designated capital. However it is rationalized, it is bizarre, and the claim that such will “pre-judge the negotiations” is even more bizarre and risible. Life cannot be put on hold indefinitely, and there are no negotiations on the horizon that will ever result in Arab recognition of Yerushalayim as Israel’s capital. So how long should Israel wait? Seventy years since independence? Fifty years since reunification? Maybe 150 or 200 years? Enough is enough. It is either important or it is not important, and if it is not important enough to demand it, then Israeli leaders should stop using the Yerushalayim cliché as an applause line at speeches to American Jews.

The subtext here is the assertion that moving the embassy will constitute a provocation and inflame the Arab world. But the Arab world is already aflame, if anyone has been paying attention, and moving the embassy can be added to a long list of “provocations.” That list includes Israel’s declaration of independence, victories in battle, the original settlement of the land, and pre-emptive raids against terrorists. One of the most common excuses for inaction in Israel is fear of provocation. Arab prisoners must be treated royally or the Arab street will be provoked; building in Ramat Shlomo, Har Homa, Hevron or really anywhere in Judea and Samaria is a provocation; not releasing the bodies of Arab terrorists (even as Hamas holds the bodies of IDF soldiers) would be a provocation; and even demanding payment from the Palestine Authority for water, electricity and the like is considered a provocation. Cutting off funding to the PA terror apparatus can’t be done, as that too would be a provocation. There is a pattern; some people must be easily provoked.

Saeb Erakat, who functions today as the PA Minister to Christiane Amanpour, declaimed that such a move of the embassy would constitute the end of all of Israel’s agreements with the PA (agreements, he failed to note, that the PA has routinely breached, including, most recently, seeking unilateral disposition of the conflict before the United Nations). He added that the PA would go out of business, and Israel would then be forced to assume responsibility for all the salaries and services provided by the PA. But this is petulance, a tantrum masquerading as a policy. The reality is that the PA is sustained by the billions of dollars funneled its way by the EU, UN, US and other world bodies. It generates little revenue on its own. If the PA would disappear (it won’t, of course), that same foreign money could be provided directly to Israel that could then administer those lands. And with Israel not siphoning off tens of millions of dollars into private bank accounts, as the PA leadership is rumored to do, perhaps that money would even filter down to the average person, and, one can only hope, actually build new housing for Arabs still languishing in refugee camps after more than twenty years of rule by their own leaders. One can only hope. But of course it won’t happen because the PA business is too lucrative.

The broader point is not merely that succumbing to the threats of violence and terror only rewards and encourages the bully but that Israel finds itself (again!?) at a crossroads. The friendly Trump administration enters with no illusions that peace is possible under present circumstances, and well aware that Israel is both a friend and cherished ally. The real question then becomes: what does Israel want?

People generally become so attached to the status quo that any attempt to change it, at all, evokes gasps of horror. (Change the one-China policy? Oy vey! Really?) Netanyahu has become adept at managing the status quo but strategic thinking is also in order. Life also cannot be put on hold pending a resolution of the Iran problem, and to assert that the embassy move should be postponed (forever) because Iran must be dealt with is a non sequitur. Nations can defend themselves, build homes, manage an economy and maintain a capital at the same time. And an American embassy in Yerushalayim would send a powerful message to the world, Arab and European, that the State of Israel exists, will continue to exist, and its just demands deserve recognition.

Why then would Israel be reluctant to insist that now is the time for the fulfillment of what is the elementary right of every nation – to designate its capital? Perhaps it reflects the ongoing struggle over Israel’s Jewish character and its biblical past, a reality that is not universally appreciated in Israeli society. We must return to Israel’s official disinclination as a sign of its current reluctance to see itself as the fulfillment of Yeshayahu’s vision cited above. But that too can and should change.

“Who has heard of anything like this? Who has seen anything like these?” Has a people ever returned from the dead, from millennia of exile and reconstituted itself? No. It is miraculous, notwithstanding that we are living through it.  “Will I bring [Yerushalayim] to the birth stool and not cause her to give birth?… Should I now shut the womb, says your G-d?”

One stage in the redemptive process is world recognition of Yerushalayim, the capital of G-d’s kingdom, which will be transformed into a magnet for seekers of G-d. Should we continue to procrastinate and hinder the next stage of the redemptive process?

“Should I now shut the womb, says Your G-d?” The prophet then continues: “Rejoice with Yerushalayim, exult in her, all those who love her. Gladden with her, with complete joy, all those mourn over her” (66:10). The opening of the womb – the renaissance of Jewish national life after the dormancy of almost two millennia – naturally culminates in the establishment of Yerushalayim as the center of spirituality and the reign of G-d. We are on the verge of that era, if only we want it.

There are moments in the history of nations when the status quo causes stagnation and becomes harmful. It should be obvious that this new President, not tethered to old policies that haven’t worked and not encumbered by the diplomatic shibboleths of the past, presents new opportunities for Israel to advance its destiny. It should embrace it, not run from it. The location of the embassy is not the most significant issue (building, settling, defending and prospering are more meaningful) but it is an important symbol. In a few months, Jews and other lovers of Yerushalayim will celebrate fifty years since the reunification of the city. One-half century, time enough to proclaim that Yerushalayim is Israel’s eternal capital, and to act like it is so. Those who continually kick the can down the road eventually run out of road.

An appropriate 50th anniversary gift would be the relocation of America’s embassy to the city that has been the center of Jewish life for more than 3000 years. The brief tumult it will cause will quickly recede, we will wonder what took so long, and Jewish destiny will edge ever closer to its glorious climax.

Two-State Illusion

The Jewish people have been “refuseniks” long before Jews from the former Soviet Union heroically gave that designation such honor. Rav Soloveitchik explained that Yosef, nearly falling into the lecherous clutches of Potiphar’s wife, extricated himself in a way that the Torah (Breisheet 49:8) described in one word: “And he refused.” That word is set apart from the rest of the verse by a psik, a sort of bracket, after which Yosef offers several explanations to the trollop who pined for him. But those disparate explanations are not essential to the narrative. What is essential is that one word: “Va’y’ma’ein.” And he refused. Period. The refusal matters more than the reasons.

Avraham refused to follow the debauched trends of his generation and ushered in a new era for mankind. Yitzchak and Yaakov both refused to buckle to their enemies and their inner strength and courage inspires us until today. Jews have always been refuseniks, and we would not be celebrating Chanukah this week but for a group of refuseniks called Maccabees who defeated a powerful Syrian army, rejected Greek culture, and overcame the Hellenist Jews of their generation who were trying to curry favor with the hostile, anti-Jewish establishment. Jews can refuse the enticements of sin, whether moral, physical or financial.

Herzl, Ben Gurion and Begin were all refuseniks in their own way, and today, we too are again called upon to be refuseniks, as the world community (read: UN) spearheaded by an American government led by a president, for whom so many Jews are still enamored, who has been waiting for an opportunity to stick it to Israel since his favorite preacher schooled him in the perfidies of the Jews. Yes, yes, this US government has provided Israel with $25B in military assistance in the last eight years, most of it spent in America; the same government has also furnished Iran with $100B to spend as they wish on terror, mayhem and the development of nuclear weapons.

Some Jews are irredeemably leftists and Obama supporters and nothing can happen that will change their minds. They have a unique capacity to be spat upon and then to exclaim with joy that it is raining. Gishmei Beracha. Or maybe Gishmei Kelala. Those “Jews” – make no mistake; a disproportionate number of them are not halachic Jews but the product of the scourge of intermarriage that is devouring American Jewry – would sooner blame Israel than open their eyes to Obama. Spare me the crocodile tears of those Obama supporters, some of whom voted for Obama twice, who now castigate him and offer platitudes of support for Israel, and of course would have voted for him a third time given the opportunity.

Obama is as much a product of his background – anti-Israel, liberationist theology – as John Kerry is of his: grandson of an apostate Jew who changed his name from Kohn to Kerry to try to pass himself off as Irish. We are now, indeed, being encircled by the rings of Kerry who does not even recognize his delusions. For example, 2.75 million Palestinians do not live under “Israeli military occupation,” as Kerry claims. Even ignoring the inflated number of Arabs living in Judea and Samaria, more than 90% live under an autonomous Arab government. If they cannot vote, it is because the brutal Arab dictatorship under which they live does not allow elections. And if those Arabs cannot enter “Israel” at will, it is because Israel is supposed to be a separate country, especially according to Kerry, and countries have the right to determine who can and cannot enter. That should be obvious.

Obama’s treachery was widely predicted, including in this space, and it is still entirely possible that he will recognize a “Palestine” before he is shown the door. But, as is the case with almost everything that Obama did as president, certainly domestically, it can all be reversed and erased. That is not to say that it will be easy. It is entirely in keeping with Obama’s world view that he has alienated Israel (and other US allies) and befriended Iran and Cuba. He hates Netanyahu and loves Castro. He has a fierce hatred of the fulfillment of Jewish destiny in the land of Israel even as he has bolstered and promoted the rise of the Muslim Brotherhood and presided over the spread of Islamic terror across the globe. What a legacy.

UN Resolution 2334, orchestrated by the Obama administration, is similar in many respects to another act of treachery by Jimmy Carter, later exposed to be a rabid Jew hater. On March 22, 1979, Carter abstained on UNSC Resolution 446 that condemned Israeli settlements, including Jerusalem (!), stated they had no legal validity, violated international law, and deplored … yada yada yada. But Jews are refuseniks, and since 1979, almost 500,000 Jews have populated Judea, Samaria and Jerusalem. May the current resolution result in similar growth!

Resolution 2334 differs substantially in only two respects: it calls on the world to “distinguish in their relevant dealings” between Israel “proper” and Judea and Samaria, effectively lending support to a boycott of Israel. And it refers repeatedly to the “two-state solution” and how settlements impair the “two-state solution.” It is time for that narrative change.

The problem is as much branding as it is politics and Jew hatred. There are problems and there are solutions, even if sane, realistic people recognize that not every problem has a solution. The very phrase “two-state solution” is the kicker. If there is a solution to a problem, only a nut would reject the solution and allow the problem to fester. It hasn’t dawned on the geniuses in the striped pants world (although it certainly motivates those who favor Israel’s demise) that the two-state “solution” is no solution at all. No reference was made to a two-state “solution” in Resolution 446 because it was then a dead letter. No rational person believed then that partitioning Israel and awarding its sworn enemies half its territory would be a solution to anything, except to those who perceive Israel’s existence as a problem. No rational person should believe it today.

We have to change the brand. Every time someone says “two-state solution” just write, blurt out or yell “two state illusion.” It is an illusion – indeed, a delusion – to think that an independent “Palestine” will bring peace. There never was an independent “Palestine,” there is no such political identity, no historic Palestinian figures from the 19th century going back to creation, and no means for even a peaceful “Palestine” to sustain itself as a state on territory that lacks material resources and infrastructure. It is a fabricated identity, fabricated not to buttress Arab claims but merely to suppress and eliminate Jewish claims. It is therefore not surprising that the “Palestinians” refused a state before 1948, made no effort to create a state when Jordan and Egypt controlled these territories from 1948-1967 and have rejected several ill-advised attempts to award them a state in the last 15 years. Let’s get real.

“Two state illusion” rolls off the tongue, and when uttered repeatedly, it makes a “two-state solution” sound much less appealing or even sensible. And it is a tribute to a number of Jewish activists that the Republican Party platform this year withdrew its support for the “two-state illusion,” and the incoming Trump administration seems presently disinclined to advocate it. And why would it? It can’t work, and if it could work, it would have worked already.

Much of the chatter makes it seem as if the “two-state illusion” was long-standing American and Israeli policy. It is not. Even the Oslo Accords did not endorse a “Palestinian” state, and the US only signed on to it at the urging of Ariel Sharon in 2004. Sharon encouraged the Bush Administration to support such a state in exchange for recognition of the settlement blocs as legal. This, sadly, was another disastrous legacy of Ariel Sharon. George W. Bush issued such a letter in June 2004, but US support of the settlement blocs was repudiated by Hillary Clinton in 2009 even as she pocketed the “two state illusion” as US policy conceded by Israel. Well, times have changed, and as Einstein noted, only the insane keep repeating the same actions and hope for different results.

Judea and Samaria represent Israel’s past and future. It is immoral to say that Jews can live in Shiloh, Illinois and not the original Shiloh. To articulate that sentiment is to be on the wrong side of history and to mock the Bible. Obama and Kerry are on the wrong side of history. In the story of Chanukah, it is distressing to note that most Jews sided with the enemy, the Syrian Hellenists who tried to stamp out Jewish sovereignty in the land of Israel and eradicate the Torah itself. Those Jews were on the wrong side of history. Many of the battles of the Maccabees were fought on land that neither Obama nor Kerry recognize as Jewish. But it was then and is now.

Those Jews who are turning on Israel are also on the wrong side of history. It is patently clear that the closer Jews are to Torah the greater is one’s commitment to the land of Israel, whose possession by Jews is obviously a major element of the Torah.  Of course, there are observant Jews who are still enthralled with the two-state illusion but they are an ever declining minority of the Torah world. So be it.

The battles that are being waged now for the land of Israel during the celebrations of Chanukah are reminders to us that the old antagonisms still exist in every generation, and that the spirit of the Jewish refusenik that has animated us throughout history will give us the strength and courage to refuse even the entreaties of people who perceive themselves as well-meaning in their quest to hound, diminish and weaken Israel.

That light still shines in every truly Jewish home, and will shine forever.

Happy Chanukah!

 

This Land is…

Here in the land of Israel, nothing is expected to be normal and events verify that conclusion on a daily basis. That is the reality, and not necessarily a bad thing.

The week of fires that swept across the land, more than 1000 in all, now seems like a distant memory except, of course, to those who lost their homes and possessions. It is nothing less than miraculous than no one died, and no one was even seriously injured. Every home was evacuated, and to those who have seen the effects of fires in other parts of the world, this was nothing less than “G-d’s kindnesses” on display for all.

The fires stopped because of increased vigilance on the part of the authorities, buttressed by the heavy rains that fell last mid-week that saturated the earth and left it less vulnerable to conflagration. The fires occurred in an atmosphere that was parched dry and the flames were fanned by heavy winds that were relentless for several days.

To be sure, not every fire was arson. Some were the result of negligence, some gross negligence. Many Arab communities have the quaint custom of disposing of their garbage by burning it, something I witnessed last month in the Arab village of Turmus Aya just south of Shiloh. The dry land and the strong winds caused some of those garbage fires to spread out of control. Of course, every arsonist that was arrested during the spate of fires is now claiming that he was just an inexperienced sanitation engineer, and that is something the courts will work out.

Neve Tzuf, and many other places, were clearly different. I visited Neve Tzuf last week and walked through many of the more than twenty homes that burnt to a crisp. The fire in Neve Tzuf was not an accident or due to negligence. On Friday night at 10:30 PM, two Molotov cocktails were thrown at the perimeter. Within seconds, the gale force winds had spread the fire on a direct line into the oldest part of the community, and within minutes – 20 minutes – the homes were burned. Families lost their possessions, which can be replaced except for sentimental items like photograph albums that were lost forever. In Bet Meir, an artist lost his life’s work; every painting was destroyed.

In Neve Tzuf, the winds were so powerful that logs caught fire and flew through the air. In one place, fiery logs literally flew over one house (that emerged unscathed) and sailed into the adjoining house. Logs, trees and branches flew all over, and naturally, some wooden homes were ignited. But the bravery of the firefighters halted the progress of the flames, and finally extinguished them – and again, with no loss of life or injury.

And the spirit was astonishing. Within minutes, every family in Neve Tzuf was safely evacuated to the adjacent settlement. A Bar Mitzvah scheduled in Neve Tzuf last Shabbat took place in nearby Aderet as scheduled. Every family has found temporary dwelling, and plans are afoot to rebuild as quickly as possible. The government has been very active in ensuring compensation and swift resettlement. The love of Jews for each other, especially in times of need, is extraordinary and inspirational. And it is what makes the coming tragedy so much more difficult to accept.

The community of Amona, located just a few miles north of Yerushalayim, is slated for demolition and the families for eviction on the first day of Chanuka after a long, protracted and still ongoing legal battle. It is still difficult to understand why there cannot be a resolution that allows the families, residents there for years, to remain in place. There is in the Amona story a toxic brew of politics, religion, hypocrisy, fear, and money. The facts themselves are complicated and it is almost impossible to sift through the conflicted record and ascertain the real truth, but who’s to say the real truth is what matters here?

The crux of the legal entanglement is that Amona was allegedly built on private, Arab-owned land and not on state-owned property, nor was Amona an “authorized” community but an outpost originally built without state approval. After years of litigation, the High Court ruled that the residents of Amona must go, and the Court demanded that the eviction take place no later than the first day of Chanuka.

Then the real complications present: how much of Amona was built on private land? It is not completely clear but residents say about one acre, or less than 1% of the total property developed by the residents of Amona.  Should an entire community be destroyed because 1% or 5% or 10% of the buildings are built on private property?

And this: Who is the private Arab owner whose land was allegedly seized by the residents? Here, all agree that no one knows. No individual Arab ever came forward in any court proceeding to claim that his rights were violated. The lawsuit herein was bought by a number of far-left and some anti-Israel groups who are opposed to all settlements  and who are funded by enemies of Israel in Europe and elsewhere. In effect, the Court is insisting that the Jews be evicted, and their homes destroyed, so the land can be restored to…no one.

Why would the Court do that? Well, among the left in Israel, the decisions of the High Court are the closest they ever come to the authority of Sinai, but it is no secret that the High Court has always been unrepresentative of Israeli society and a bastion of the far left. It has always been reliably hostile to the interests of the settlers and generally to religious Jews, and the presence of a token settler and religious Jew on the Court does not change that, especially when the token justices are ideologically compatible with the left.

Thus, the worst aspect of the judicial system is that the Court is self-perpetuating. It remarkably has long played a decisive role in choosing its replacements, all of which keeps their ideological flame burning. That undemocratic state of affairs is one aspect of governance that Israel’s excellent Minister of Justice, Ayelet Shaked, is trying to change, and she has run into a buzz saw of protests from the left who love their monopoly and use the High Court to impose their viewpoints on the masses that greatly outnumber them.

Add to this mixture the fact that PM Netanyahu has long championed the rights of settlers in Judea and Samaria at the same time he has been finding ways to limit the expansion of settlements. He takes credit in Israel for a sizable increase in the population of Judea, Samaria and Yerushalayim during his tenure as prime minister, while denying across the world that he has anything to do with it. And he feels pressure from Israel’s indefatigable Minister of Education, Naphtali Bennett, of the Bayit Hayehudi Party, who is an unabashed supporter of the rights of Jewish settlement throughout the land of Israel, and wisely wants to stabilize the legal status of the settlements after almost 50 years of living in limbo.

Add to this the fact that the legal status of Judea and Samaria is still undetermined after almost one-half century of Israeli possession. The previous owner, Jordan, left the scene almost three decades ago. The Palestinians are not a sovereign state and Israel refuses to declare its sovereignty. It is a real no-man’s land, except to the extent that Israel administers the territory, and even subsidized the building of Amona – what the court now claims is illegal – through provision of road, electricity, water infrastructure and the like. Complicated – but it is hard to argue that the “government” was unalterably opposed to Amona’s existence.

Isn’t the destruction of homes even built on private land somewhat Draconian? It is well known that there are dozens of Arab homes in Yerushalayim built on private Jewish property, as there as entire Bedouin villages that are illegally on state land between Beer Sheva, Dimona and Mitzpeh Ramon. Would the government ever consider evicting Arabs and destroying their homes? Aside from a few isolated cases because of dangerous code violations, it is not likely to happen. “Equal justice under the law” it is not, even granting the legal casuistries that would find a point or two of distinction between all these cases.

Absent an animus towards the settlers, a fair and equitable resolution is eminently presentable. There are legal doctrines of adverse possession (similar to the laws of chazaka) in a Jewish context that grant possession to new owners who took  possession under color of title and developed the land over a certain number of years. The doctrine prevents the squandering of resources that absentee owners present to a society. This would be normal.

What would also be normal is reference to what in Jewish law is called “takanat hashavin,” an ordinance that is designed to rectify a wrong even if a thief benefits. Thus, if a thief steals a beam and uses it to build his home, and is caught, we do not demand that he remove the beam and thereby dismantle his house. It is enough that he compensate the true owner for the value of the beam. And while the Rema (Shulchan Aruch Choshen Mishpat 360:1) ruled that there is no “takanat hashavin” for land and houses built on stolen land must be destroyed, others disagree (see the Mabit and the Shaar Hamelech for details) especially when the encroachment is minor. Perhaps even the Rema would agree when there are no “owners” that are claiming the property, as in this case, for the Rema underscores the need to return the land to the “baalim,” its true owners. Here, there are no “owners” seeking recovery of their property.

To be sure, to the extent that the settlers are living on private land, the true owners should be financially compensated and, if necessary, furnished with an equal replacement for their lost territory. That would be fair, unless the real objective is to stick it to the settlers.

We should be careful about the rule of law and even about the honor of the Court but even more careful not to become overly legalistic. The rule of law is never deified; in fact, the opposite is true. The Talmud (Bava Metzia 30b) states that Yerushalayim was destroyed because they based all their decisions on strict Torah law and did not act “beyond the letter of the law” when the spirit of the law required it. Will Amona be destroyed because of strict justice that ultimately distorts what is moral and proper?

It would be bitterly ironic if after so many Jewish homes were destroyed by arson, to the great horror of the country, that Jews themselves would destroy other Jewish homes with bulldozers. It would be incredibly sad if such destruction took place on Chanuka, which celebrates the re-dedication of the Bet Hamikdash and the re-assertion of Jewish sovereignty over the land of Israel against the enemies of the day. (Amona overlooks the road where Yehuda HaMaccabee fought some of his battles and entered Yerushalayim.)

Hundreds of Israeli rabbis have signed petitions urging a fair resolution to this crisis that does not involve destruction of Jewish homes and displacement of Jewish families. Many here are hoping that the American rabbinate will offer their support as well. The prospective destruction of Jewish homes is painful to contemplate.

Perhaps it is due time we realize that all of Israel is built on private land? “For the land is Mine, and you are all strangers and sojourners with Me” (Vayikra 25:23). With good will on all sides, a resolution that reminds us that we are all on G-d’s land can be achieved, and together we can celebrate the joys of Chanuka and continue the process of building and settling the land of Israel.

 

 

The Beauty of Israel

Our Sages taught us (Kiddushin 49b) that “ten measures of wisdom descended to the world; the Land of Israel took nine, and the rest of the world took one. Ten measures of beauty descended to the world; Yerushalayim took nine and the rest of the world took one.” Other nations have a disproportionate share of wealth, poverty, arrogance, and might – all as the Creator saw fit to apportion.

Certainly faithful Jews accept the words of our Sages without question or hesitation, even if the notion of the pervasive wisdom in the land of Israel is not always obvious at first glance. Indeed, things happen here daily that cast doubt on that dictum. Even the beauty of Yerushalayim is not always apparent, unless the dictum refers to spiritual beauty, which it probably does.

Without being too brazen, I would edit the words of the Sages as follows: “Ten measures of beauty descended to the world; the Land of Israel took nine and the rest of the world took one.”

That seems about right.

There are many beautiful places across the globe, scenes of the majesty of nature, locations of such astonishing splendor that they serve as testimony to our Sages’ comment (Berachot 10a) “there is no Artist like our G-d.” I have been fortunate to visit many of them and even recite the blessing that acknowledges G-d “who made the works of creation.” I hope to visit others. But the Land of Israel is unique in the sheer number of stunning vistas that are compacted into what is, after all, a relative tiny country, barely the size of New Jersey.

I thought of this while gazing at three particular sites. To look out at the Mediterranean Sea as the sun is setting is to glimpse eternity, serenity and the infinite wonders of G-d’s world. The sea does not stop; it is as if there is nothing beyond it. It is exquisite in its tranquility. All the worries of life, all the turmoil around the globe –even in some of the countries that border on the Mediterranean – fade into nothingness. The Mediterranean, dubbed by our Sages the “Great Sea” because it borders the Land of Israel, has seen so much history and been at the center of civilization. Yet, its peace is undisturbed.

We spent two days in Mitzpe Ramon that overlooks the Machtesh Ramon, the Ramon Crater, Israel’s version of the Grand Canyon. (Yes, I know it is not technically a crater.) It was formed not by the impact of a meteorite or a volcanic eruption but by the receding of the ocean waters that once covered the Negev and receded during the third “day” of creation when G-d separated between the waters and formed dry land. It was essentially untouched since then, giving rise to rock formations of dazzling colors – and right in the middle of the desert. The canyon, the cliffs, the stark beauty of the hills and valleys all engender a profound sense of humility in the person who happens upon it. “A generation comes and a generation goes, but the earth endures forever” (Kohelet 1:4). That earth, that endures forever, is on spectacular display in Machtesh Ramon.

Just a few kilometers north of the town (which is less than 20 miles from the Sinai border) is the Kerem Ramon, the Ramon Vineyard, one of the largest vineyards in Israel. It encompasses hundreds of acres – and smack in the middle of the desert. The pioneers of early Israel vowed to make the desert bloom, in the famous cliché, and they largely succeeded. And here, modern pioneers, graduates of the Yeshivat Hesder in Mitzpe Ramon, have done it again. Across the street, literally, is desert, untended brown earth that has been barren for millennia. In the near horizon the mountains of the desert loom large, austere and forbidding in appearance. And that is what this vineyard looked like just a few years ago – bleak, brown earth – until faithful Jews acted on G-d’s promise to the Jews who would return to Israel after a long and bitter exile: “For G-d will comfort Zion and console all its ruins. He will turn its desert into Eden, and its dry places like G-d’s garden” (Yeshayahu 51:3). Indeed.

Perhaps the most striking feature that comprises the beauty of the land of Israel is the eye-catching array of colors. The blue of the sea and the blue of the sky; the greenery of the fields and the blue of the sky; the oases in the desert – the lush greenery set off against the austere brown – that offer  hope and suggest limitless possibilities. It is a panoply of rich and vibrant colors that bring nature, and the human imagination, to life, and invariably to appreciation for the handiwork of the Creator.

When I was a teenager, a Rebbe assigned our class a project in tefila (prayer). Each student was asked to choose a verse from the prayers and depict that verse in pictures. I chose a verse from Hallel: “The heavens are the heavens for G-d and the earth was given to man” (Tehillim 115:16). My pictures contrasted G-d’s domain with that of man and compiled them for my project. “The heavens are the heavens for G-d” – the azure sky with tufts of clouds lazily ambling about, the infinity of space where all is calm and peaceful, the sunsets that fill us with awe. “And the earth was given to man” – scenes of violence, terror, war and hatred (even then!). Scenes of the brutality of man to his fellow man that seemingly has no limits, no boundaries, and no end. Scenes of vulgarity and coarseness that belie the image of G-d with which every human being is endowed.

Of course, the Rebbe told me that I misconstrued the verse, which is just as well, but nonetheless. When will the beauty of the natural world – especially of the Land of Israel – be appreciated by mankind enough to call a halt to man’s volcanic eruptions of hatred, anger and violence?

Perhaps when, despite my emendation above, the Land of Israel also reclaims the nine measures of wisdom with which it was blessed and shares its conclusions with willing listeners across the world. Then the beauty above will be matched by beauty below as well and He who has made peace in the heavens will bring peace upon us, all Israel and His troubled world.