Category Archives: 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.

The Crucible and the Womb

The Torah refers to the Egyptian experience in a number of ways. Some are literal – exile and house of bondage – and depict our alienation from the land of Israel and the nature of our sojourn in Egypt – and one is figurative: “I removed you from the iron crucible of Egypt” (Devarim 4:20). How was Egypt an “iron crucible”?

The Maharal (Gevurot Hashem 3) quotes the Midrash (Shocher Tov on Tehillim 116) that Chazal added another simile as well. In addition to Egypt being a crucible (“just like the goldsmith reaches in and extracts the refined gold from the furnace, so too G-d reached down and extracted Israel from Egypt”), the Maharal adds that the Exodus from Egypt was similar to a fetus still in the womb of the cow, for which the shepherd reaches in and extracts it. So too G-d delivered us from Egypt “removing one nation from another nation” (Devarim 4:34). What is the difference between these descriptions – the gold emerging from the crucible and the fetus emerging from the womb – and how do they reflect on the Exodus?

The Maharal explains that in the crucible, the gold is simply the tool of the goldsmith. The smith has all the power, control and authority. In Egypt, the Jewish people were dominated, oppressed, and defenseless, with no hope of any independent existence. The Egyptians were simply too strong, and we were too weak – so the master goldsmith took us out from the fire and created a nation.

But the second simile – the calf emerging from the womb – has a different emphasis than the first. There it is not the fearsome might of the enemy that kept us enslaved but rather the mindset, the mentality, and the dependencies of the victim. Like the calf in the womb, as long as we saw ourselves “as attached to Egypt and inferior to the Egyptians,” then we were still unworthy of any independent existence.

We were enslaved not only because of the power of Egypt, but especially because of the inherent weakness of our national body – as we were just an extension of the Egyptians, one of many foreign tribes they had enslaved.

As an “exile” or a “house of bondage,” Egypt was a punishment; as an “iron crucible” or as a womb, the Egyptian exile was not only a punishment for sin but also a necessary step in nation building. That is why the redemption was so painful, so wrenching, and so difficult for many Jews – it was like being refined in fire or passing through the birth canal. Spiritually we were adrift, sunk in the immorality of Egypt; culturally, we were assimilated into Egyptian society, having long since moved beyond Goshen; and nationally, we saw ourselves as Egyptians, so attenuated was our Jewish identity.

The redemption therefore had to account for two phenomena: the physical might of the Egyptians and the spiritual weakness of the Jews. Slowly, Moshe and Aharon, the 10 plagues, the mitzvot of Korban Pesach and the celebration of Pesach itself enervated the spirit of the Egyptians, and revitalized our national identity. The “strong hand” of G-d broke the Egyptians, and His “outstretched arm” inspired the Jews. That is why the redemption from Egypt was so momentous, and that is why it is the paradigm for the future redemption as well.

Spiritually and nationally, we are still a divided people, unable to agree even on basic issues – who is a Jew, what is a Jew, what do we represent, what do we want, and what is our destiny. Culturally, many Jews are Westernized and often unwittingly drawn to the most meretricious aspects of Western life. The enemy that surrounds us threatens the world as well, and the commitment to prevail against that enemy is tenuous at best.

Nevertheless, just like we did in ancient Egypt, we have to perceive the travails of our modern world – as painful as they are to endure – as refinement, as the crucible through which we pass in order to embrace our destiny. When a powerful and merciless enemy does not break us, we are emboldened and strengthened. And just like in Egypt, we have to perceive the troubles as the birth pangs of a nation and a new era – so we can distinguish between friends and allies, so we can detach ourselves and re-assert our own identity, and so we galvanize ourselves for the struggles ahead, so we can strengthen ourselves in Torah and Mitzvot, in love of Israel, and return in true faith to the traditions that have sustained us for millennia.

Just as in Egypt, where we looked not to others for our salvation but to G-d who revitalized us and gave us the tools and confidence to move forward, so too in the days ahead our mettle will be tested. We too will need the inner strength to follow G-d into an unsown land. We too will determine who can resist and who will succumb, who will despair and who will be resolute. We will yet see who emerges from the crucible of our era intact and emboldened.

To the faithful, Pesach is always “a night of protection” for all Jews who yearn for and anticipate redemption. And so may it be in our day as well.

 

To my brothers and sisters across the Jewish world, Chag Kasher v’sameach to all!

 

 

 

In G-d’s Name

After Amalek’s sneak attack on the Jewish people soon after the Exodus from Egypt, the Torah declared eternal war against this enemy in a dramatic way: “And he (Moshe) said: ‘G-d places His hand on His throne – as if to take an oath – G-d’s war against Amalek is from generation to generation” (Sh’mot 17:16). Rashi notes that the words for throne and G-d’s name itself are spelled deficiently – kes instead of  kisei and Y-ah instead of G-d’s ineffable name of four letters – in order to teach us that G-d has sworn that neither His name is complete nor His throne is complete until the name of Amalek is completely annihilated (“Ein sh’mo shalem v’ein kis’o shalem”). What does that mean?

We can understand that G-d’s throne is “incomplete” in the sense that His kingship is not recognized by all as long as evil is extant. A king whose authority is not heeded is less of a king. As long as there is a nation or people extant whose ideology is grounded in not fearing G-d, then G-d’s throne is deficient. But what does it mean “His name is incomplete”? G-d’s name is His essence; how could it be incomplete? Said another way, G-d’s throne reflects our perception of Him – as King. But His name is not dependent on our perception. So how could His name – Y-ah instead of YKVK – ever be deficient?

A second question worthy of analysis is this: why does G-d have to wage eternal war against Amalek? G-d is G-d; He can eliminate Amalek at any time, from the inception of their history and until today? Why must G-d’s war be an eternal one?

For sure, Amalek has always existed, lurking in the shadows of history, and emerging at various points to attempt to weaken or destroy us. And Amalek exists today as well, certainly as an ideology of an implacable and baseless hatred of the Jewish people

This will not change, and there is nothing we can do to change it. We do not provoke their hatred, as much we enjoy castigating ourselves. Even if our Sages perceived the occasional sin or flaw that prompts an Amalekite attack, nothing justifies it from Amalek’s perspective. Amalek’s initial offensive against the Jewish people was a suicide mission; after all, G-d had just saved us miraculously at the Red Sea and in the process destroyed the army of the most powerful empire in the world, Egypt. It made no sense, not any more than the plethora of Muslim suicide bombers today – first against Jews and now against Jews, Christians, Europeans, Americans and other Muslims – makes any sense.

It makes no sense, just like the hatred of Jews in Europe (where so few Jews live) makes no sense, like the hatred of Israel and Jews on many college campuses makes no sense. The BDS movement that targets Israel as the only human rights offender in the world, and not just the worst, because there is no movement to boycott, divest and sanction any other nation on the globe, that cause is as inexplicable as it is evil. One would think that presumably intelligent people would occasionally ponder the hypocrisy in their own actions, their moral corruption, and the ethical decay that should be eating away at them. But they don’t.

None of it is rational; it makes no sense. It is not supposed to make sense. Consider Sartre’s classic definition of Jew hatred as a passion – not even an idea but a “criminal passion.” It’s not at all rational. Jews are often quick to find something within us to blame because that, at least affords a measure of psychological security.  Oh, that’s why they want to kill us. So if I don’t do that, then all will be good. It’s a common but horribly wrong approach.

Rav Shlomo Aviner once wrote that we should never delude ourselves into thinking that if we satisfied our enemies’ desires, if we surrendered our land to the Arabs, if we gave them whatever they wanted, they would be transformed into lovers of peace and pursuers of peace. The Maharal (Gevurot Hashem, Page 236) wrote that Lavan wanted to murder everyone associated with Yaakov, even Lavan’s own daughters and grandchildren; Pharaoh of Egypt wanted to murder every Jew at the Red Sea; and so it goes. We are not like other nations who have enemies for a reason – there is territory or resources that others covet, there is an ideology that others want to uproot. “Israel has haters and enemies for no cause,” no reason, no justification, and no explanation. That is the ideology of Amalek. They hate the Jewish people because we are the Jewish people.

G-d’s war with Amalek is eternal because He has given all man free choice. Just like we are given free choice in deeds, so too we are given free choice in thought. And ever since G-d created man, or at least soon after in the generation of Enosh, man has free choice to deny G-d, to distort His name, and even worse, to perpetrate the greatest evils in His name.

What does it mean that “His name is incomplete until Amalek is destroyed”? G-d’s name is “incomplete” when it is distorted, when it is misused, when it is taken in vain, and when it is defiled by those who claim to be His followers but in fact are His enemies. The three deadliest words in the English language are “in G-d’s name,” because in G-d’s name the worst atrocities have been justified. The two deadliest words today in Arabic are “Allahu Akhbar,” i.e., “God is great.” What should be a sublime and exalted praise of G-d is too often the prelude to the torture and murder of innocents, from Yerushalayim to New York, from San Bernardino to Bali, from Paris to Brussels. G-d’s name is incomplete when evildoers can decapitate or detonate the innocent and invoke “god” at the same time. That is an incomplete name.

G-d’s name can only be complete when all creatures honor it with life not death, with integrity not corruption, with mutual respect not hatred. His name is complete only when every nation and every individual can be described as “G-d –fearing.”

In the final stage of the process of redemption, the false ideas about G-d will crumble, along with the nations that embody them. The hypocrisy, dishonesty and venality of those who oppose the G-d of Israel and therefore the people of Israel will all reach epic and unfathomable levels. This too shall pass, and the joyous holiday of Purim that reminds us of both the struggle and the triumph in the past will be a harbinger of the day when G-d’s name will again be complete, when “G-d will be One and His name will be One” (Zecharia 14:9).

 

 

 

New Leadership Needed

Not long ago, someone asked me why we do not say Tehillim in shul after davening because of the “situation” in Israel. (We recite Tehillim every afternoon as a prayer for the recovery of the day’s wounded.) I answered with a question: if a poor person approached you and said he was starving, and you had food or money to give him, would you say Tehillim for him or give him the food or money? He answered, “of course, I would give him the food or money.” I continued: “Well, G-d has blessed the Jewish people with sovereignty over the land of Israel, and blessed the State of Israel with guns, tanks and planes. G-d has made the Jewish state the eighth most powerful country in the world (according to the Indian group that measures these things). If the government – for whatever reason – chooses not to use their guns, tanks, planes and power against their enemy that dwells within, and instead chooses to subject their citizens to the threat of daily attack, then what exactly do you want G-d to do?”

Make no mistake about it – I am pro-Tehillim in a misnagdic way. But the person who is ill and spurns medical treatment and prefers to rely only on Tehillim is (Ramban aside) acting improperly. Prayer without our own efforts is hollow; our own effort without prayer is disjointed. Passivity in the face of danger is usually criminal.

One can certainly disagree with the theology but one point should be indisputable: G-d generally gives every individual the tools to deal with whatever problem arises. Certainly in the instant case, it is so. There are many such tools available. After seven years in office, PM Netanyahu has run out of steam and is failing to provide the most basic needs to his society – to use the tools at his disposal to protect them and to defeat the enemy. That failure of leadership – of vision, ideas and implementation – means that it is time for him to go. With the government on the verge of collapse anyway for unrelated missteps or internal politics (It clings to power by one seat), it is timely to appreciate his accomplishments in several spheres and graciously usher him into retirement.

Of course, that won’t happen, as the Israeli voting public is as malleable as is the American voting public. Both respond to powerful speechmaking regardless of what follows, and no one in Israel today gives a better, tougher, more impressive speech than Binyamin Netanyahu. In the next campaign, he will promise security and how only he knows how to deliver it; he will vow that Iran will not develop a nuclear weapon, and how Yerushalayim will not be divided, and how the settlements will grow, flourish and prosper under his rule as never before and as only he can. And he says it with such passion that few seem to realize or care that every promise is false. And they are made in campaign after campaign, as Israel continues to elect right-wing governments that implement leftist policies.

Take the latter, for example. Israel is routinely criticized by the Obama Administration, the European Union and the United Nations for building settlements in the “occupied lands.” It was the cause of Hillary Clinton’s 45 minute tirade against the PM several years ago – building apartments in the northern part of Israel’s eternal capital city. The world regularly and repugnantly equates the building of settlements with Arab terror, excusing Arab terror by explaining that Israel provokes it by building settlements. The world is on a campaign to boycott products from the settlements in Judea and Samaria, beginning with mandated labeling, as recently ordered by the Obama administration accompanied by the falsehood that this was an old policy. (Perhaps Israel should insist that American products come labeled with “Made in Occupied Indian Territories.)

And the sad reality is that there is very little building in the settlements at all. There has not been a new settlement built in decades, and even natural growth has been limited. The Defense Minister retains control over building in Judea and Samaria, and every single act of construction needs his permit – which he is loathe to give.  Even legally purchased properties – good Jewish money given to Arab sellers eager to sell, profit and move on – are disapproved. In Hevron, just a few weeks ago, Jews were expelled by the IDF under orders from the Defense Minister from a property that had been bought, paid for and registered. Now they are in limbo – they can’t move in, and of course they can’t get their money back from the Arab seller. Right-wing government…Likud…sure.

So Israel finds itself in the worst position: blamed for building settlements while not actually building settlements. The logical response should be, well, if Israel is being blamed anyway for building Jewish homes in the heartland of Israel, they might as well do it. At least deserve the calumny!

These travesties could be overlooked if the Defense Minister, Moshe Yaalon, was at least fulfilling his assigned task and maintaining security. But he is not, all his bluster and tough talk aside. Jewish blood is spilled in the streets of Israel on a daily basis, and this week, non-Jewish blood as well – an American student from Vanderbilt University, graduate of West Point, tours of duty with the US Army in Iraq and Afghanistan, met his untimely fate in Jaffa, stabbed to death by an Arab terrorist. And what is done to take the war to the enemy, to change the dynamic, to secure Jewish rights in the land of Israel in perpetuity, to assure that innocent people can walk the streets of Israel without threat of being stabbed, speared, gored or shot?

We know much more about what is not done. Last week, a Cabinet Minister in Israel recommended that the families of terrorists be expelled from Israel. That suggestion was shot down: it can’t be done, collective punishment, etc. Another recommended that the bodies of the killed terrorists not be returned to their families for a hero’s burial; that, too, can’t be done. It’s not nice, and it will only rile them up even more. (That the terrorists currently hold the bodies of two murdered Jewish soldiers doesn’t seem to matter.) Destroy their homes? It takes years, and that too is collective punishment. The new Attorney-General recently said that if the family turns in the terrorist, their home will be spared (otherwise, they won’t turn them in). In other words, more immunity from retribution; the terrorist murders innocent people, he will be caught anyway within a short time, if alive, but the family can save their home by having him arrested. How convenient, how foolish, and how much does that incentivize terror?

Both the Chief of Staff and the Defense Minister recently criticized those who kill the terrorists who are committing their terrorist acts. “There is no need to empty a magazine on a 13 year-old girl with a knife.” Spoken like people who never walk in public without being surrounded by six bodyguards. Perhaps they don’t realize that pedestrian traffic on the main streets of Israeli cities is way down in the last half year. Only those without a choice – without any other options – walk freely but cautiously. And the Prime Minister speaks eloquently about the perseverance and tenacity of the Israeli public, of the fortitude that has seen Jews through tougher times, and how Jews should not give in to fear but continue to move about the land of Israel without restraint. Spoken like someone who never walks in public without being surrounded by twelve bodyguards, and with a square kilometer of streets around him closed to pedestrian and vehicular traffic.

This is classic politician talk: idle praise of the constituents distract from his failure to act.

There are many Arabs who are employed by Jews and so have easy access to stores, malls, roads, etc. and then exploit this compassion to murder their employers and customers. The prudent suggestion that Israelis stop hiring Arabs was also rebuffed – unfair, will provoke more terror, bad for the economy, etc. The Arabs and their leftist Jewish sympathizers have become adept at discouraging any possible means for deterring or preventing Arab terror, except for their favorite one, surrender. The law, and a bizarre notion of morality, is a powerful weapon in the terrorists’ arsenal.

There are many measures that could be taken, especially in a Middle East racked by turmoil and instability, that could greatly ameliorate the problems. But, as noted here in the past, the Netanyahu government has taken a conscious decision to tolerate a certain number of dead and wounded Jews (and non-Jews) in order to achieve ephemeral policy goals. And despite Netanyahu’s efforts to court the American non-Orthodox establishment through formal recognition and carving up the Kotel, the Reform and Conservative leadership and base would be the first to turn on Israel if any effective measures were ever taken to suppress and then eliminate Arab terror. After all, war has to be antiseptic, bloodless, compassionate and quick, or liberal American Jews will be offended; we can’t allow that…

The bottom line for the Israeli impotence is this equation: can’t + can’t + can’t = won’t. And this equation:  Won’t + won’t + won’t = Jewish blood spilled on Israeli streets every single day. Netanyahu and Yaalon have run out of ideas. They should be thanked for their service and move on. The time has come for new leadership – a leadership of proud and faithful Jews who will prioritize the preservation of Jewish life, the Torah and the land of Israel. That new leadership can take all measures necessary to quell the threats to the safety of the Israeli citizen, and the public relations will take care of itself.

The only question is how many more Jews must be murdered or maimed until this is done. Perhaps we should be saying tehillim – that G-d in His mercy should send us righteous and wise leaders in the short term, or maybe even the Messiah in the shortest term.

 

Kotel Controversy

Here in Israel, the recent Cabinet decision to segregate the Kotel (the Western Wall of the Temple Mount) into traditional/Orthodox and non-Orthodox, Western-influenced modes of worship have ignited passions on all five sides of the issue. From one perspective, the decision merely enshrined into law what had become a de facto non-Orthodox place of worship for several years already. From another perspective, the decision enshrines into law not only a violation of the status quo that had been in effect for more than fifty years, but also authorizes an especially vulgar violation of the sanctity of the holiest site in Jewish life. It’s not a mixed blessing but a mixed curse.
We start with the positive aspects of the decision. Permission to the non-Orthodox to hold sway over part of the Kotel defuses a major source of tension between Israel and part of American Jewry, and counteracts the incessant pressure and threats they make against Israel when they feel disrespected. Threats by Jewish secular politicians and the Jewish “religious” politicians to reduce their support for Israel if their demands were not met bore fruit, even if those threats were idle. (Remove the “Israel factor” from non-Orthodox life, and the substance of their Jewish commitment largely reads like the Bernie Sanders platform.) But reduction of acrimony is always a good thing.
Secondly, the decision has effectively banished the Women of the Wall and their provocations away from the main Kotel plaza and into the non-traditional section. This most certainly must stick in their craw, but does accurately define how the Torah world perceives them. Thirdly, as the location is not visible from the main plaza and need not be seen by traditional worshipers at the Kotel, the Kotel will no longer be a constant flashpoint for media stunts and public relations ploys. Rather, each Jew can choose his/her place of worship and not be affronted by the presence of the “other.” As such, it fulfills a pluralist vision, for those who worship in that temple. It purports to express a “live and let live” philosophy.
Sounds great? Here are the problems and they are serious. The decision, purporting to be accommodating, is one of the most divisive acts in Jewish life in decades, and perhaps not since the Reform movement’s patrilineal descent ruling in 1983. One of the greatest expressions of Jewish unity – that all Jews could gather at this sacred space, the remnant of the Holy Temple, and worship precisely as our fathers and mothers did for centuries – has now been shattered. The fraying bonds of Jewish unity will be further torn, hanging by a bare thread.
Secondly, and this irony should not be lost on any thinking person, the laws of Mechitza are derived (Masechet Succa 51b) from what took place on the Temple Mount. The fact that Jewish law requires a separation between men and women during prayer is derived from the very practice that took place on the Temple Mount that stands directly above the place where descendants of those very Jews are now brazenly flouting that very provision. So, why exactly are they there?
Some, to their discredit, have pointed out that there was no Mechitza in place at the Kotel until 1967, and generations of Jews prayed there in mixed or at least separate fashion. The ears that hear such a statement should tremble: for 19 centuries, the Kotel was controlled by non-Jews: Romans, Byzantines, and then for centuries, Muslims, followed briefly by the British. Should we act today in the sovereign State of Israel exactly as our enemies treated us – and the Kotel – during the years of our dispersion and persecution? To answer in the affirmative is to acquiesce in a breathtaking lack of Jewish pride, sense of Jewish nationhood and awareness of the historical moment. There was no Mechitza for centuries because our enemies, occupiers of Yerushalayim, did not allow it. And sovereign Israel should do the same?!
Additionally, even if we ignore for a movement that the Reform movement for generations rejected the concept of the Return to Zion, it still renounces the traditional Jewish dream and objective of rebuilding the Temple. Do they recite the thrice-daily prayer that the Temple should be restored speedily and in our days and the order of worship therein be restored? I think not. So, why exactly do they want to be there?
And the only way we identify the place in question as the Temple Mount is through the Mesora, the unbroken transmission of Jewish law and lore, that is rejected by the non-Orthodox movements. Indeed, the official position of the Palestine Authority is that there was no Temple Mount, fanciful and spiteful to be sure, but a clear denial of our tradition. (Not to belabor the incongruity, but the “Palestinians” are the group that lacks any tradition of living in the land of Israel for any appreciable amount of time.) In essence, Jewish groups that deny the Mesora are claiming their “right” to worship as they see fit in a place that is ours due to our Mesora and preserved by those faithful to that Mesora.
Furthermore, the non-Orthodox must surely concede that the way they wish to worship – mixed pews – is itself a violation of that very Mesora. And, although the decision currently prohibits the use of musical instruments or flagrant desecrations of Shabbat in the non-Orthodox zone, give that time. The will of the G-d of Israel, to them, must always defer to the gods of pluralism and religious freedom. Religious freedom is the freedom to construct your own religion. That is a Western value that animates too many Jews; but is it a Jewish value that should find expression in the holiest place in the holiest city in the holiest land on G-d’s earth? No.
It is inconceivable that the Vatican would open a Protestant church in its jurisdiction, or that Shiite sites might allow Sunnis to worship as they wish. (Given the world scene, free people can differ as to which scenario today is more unlikely!) Thus, allowing “all Jews” to worship as they wish in the name of pluralism engenders a variety of interesting possibilities? Jews for Jesus? Joint and commingled prayers among all religions? Should the new Kotel area become a venue for the performance of intermarriages? After all, one good Churban deserves another… On some matters “live and let live” shows a religious relativism that undermines what is sacred.
The decision, which I believe is well-meaning, harms the unity of the Jewish people, the sanctity of the place, and the integrity of Halacha, and those are in no particular order. It turns the Kotel into a shrine, in the worst sense of the term: the sanctification of a wall, of stones, with little consciousness of the G-d whose presence sanctifies the place, the G-d whose law we are enjoined to obey, and of the generations of Jews whose faithfulness and fidelity to Halacha kept alive the prophetic vision of Jewish national life that is now being realized.
There is something to be said for the notion that the Israeli-Jewish public is composed of a variety of tribes that has to find some way to co-exist, not just in order to deal with the real and pressing threats of our foreign enemies but simply because that is the way it has always been. In the ancient past, each tribe had its own character and interests, even if all were committed to Halacha. Our modern tribes differ in that commitment, and so historic compromises were made to foster co-existence. Control of Jewish status issues – marriage, divorce and conversion – were given to the Rabbinate. Public observance of Shabbat and Kashrut were guaranteed. Both commitments ensured the unity of the Jewish people. What is today characterized as “caving in to the ultra-Orthodox” was the simple recognition that the guardians of the Jewish faith and way of life – Torah-observant Jews, and not only the “ultra-Orthodox,” which the elitists use as a slur against a segment of the population that the average Jew is supposed to dislike – were best positioned to maintain the traditions, the unity and the faith of Israel. Here’s the open secret: we still are. That fact alone should promote a measure of deference to changes in the religious status quo.
It is unconscionable that Israel’s Chief Rabbinate and the Rabbinate of Yerushalayim were not consulted on this matter, and that the Rabbi of Kotel was consulted and basically ignored. The Minister of Religious Affairs was similarly not consulted. A neutral observer would likely conclude that matters of religious practice at the Kotel fall under the jurisdiction of any one of the aforementioned agencies. It is interesting that just two weeks ago Israelis were expelled from a building they had lawfully purchased in the holy city of Hevron because they allegedly did not have the appropriate authority from the Defense Minister under whose jurisdiction such purchases come. I suppose the difference between encroachments on the jurisdiction of the Defense Minister (who then unabashedly reverses the actions that were taken) and encroachments on the jurisdiction of the rabbinical authorities (which are ignored) is that the former has men with guns at his disposal and the latter do not.
What is well-meaning in the decision is not just the desire to reduce tensions in the Jewish world but also the attempt to keep the non-Orthodox in the fold, to limit the alienation they feel from Israeli life and Jewish destiny by placating them. The problem with this legitimization is that it almost closes the door to a complete return to true Jewish observance, and that is ultimately unfair to them and to their children. The reality is that the non-Orthodox movements exist – but the undeniable and tragic reality also is that their rate of assimilation, intermarriage and attrition from Jewishness is horrifying and catastrophic. We are losing souls, and the process of accommodation that the current decision implies has proven to be a failure.
The proof will soon be apparent. Some perspective is necessary and perhaps this too played a role in the decision. The fact is that the Kotel location will be available 24/7 but will be rarely used. Don’t expect a vatikin minyan or a midnight Maariv. Daily public prayer has not been a focus of the non-Orthodox for many decades, and the new space will be as unpopulated on a daily basis as are the non-Orthodox temples on a daily basis, notwithstanding that there might be a few exceptions. Their Kotel area, born in rebellion against G-d, will be a place for special events – and those who demanded it will still not be satisfied and will make further demands and threats.
I do recognize that there is even a difference between the informal use of the Robinson’s Arch area and official approval that ratifies a new situation. But can it be stopped? In this regard, there have been many unfortunate Israeli initiatives in the past that have been thwarted by the Arabs. As if on cue, the Wakf, the PA and the Jordanians have expressed their vehement objection to the plan. Expect the resurrection of the deceitful Arab claim that Israel is trying “to undermine Al Aksa.” Indeed, the location here is closer to Al Aksa than all the other times this lie was uttered; this too is a lie but Arab lies often affect Israeli policy. The plan may have to be abandoned in order to forestall Arab rioting.
Additionally, the Jerusalem Post reported last week that 60% of Israeli Cabinet decisions are never implemented. Many are announced to great fanfare and receive significant media attention – and then, nothing. One example: a Cabinet decision around ten years ago to move all (or most) government ministries to Yerushalayim. The politicians were lauded, the hypocritical world was outraged, the West denounced it, and since then, nothing. One reason suggested was the lack of money to implement many decisions, notwithstanding the great enthusiasm generated when they are announced. A better reason might be the frequent change of governments and ministers, each with their own priorities, which sees these pronouncements place on the back burner.
Who knows what the future of this decision, scheduled for next year, really will be? What is more pressing than accommodating all types of worship at the Kotel is the disastrous loss of souls to the Jewish people. To my mind, this will hasten that process, not delay it. Worse, the place on earth that was most suitable to unite all Jews will no longer exist in that form and serve that purpose.

I once heard Nechama Leibowitz z”l quote her brother as suggesting, after the Six Day War, that Israel should return the Kotel to Jordan. Otherwise, the day won’t be far off when Jews will turn the Kotel into a “Discotel.”   Those who are rejoicing should take notice, and focus more on substance than on symbols.

The Candidates on Israel

There must be a better way to elect a President.

The interminable campaign – I think the candidates for the 2020 election are already organizing – becomes a little more serious in a few weeks when real live Americans actually start voting. It is bizarre that so many candidates have already dropped out, long before even a single ballot has been cast, but not as bizarre as the fact that there were so many candidates to begin with.

It is a good time then to look at each of the Republican candidates for president and their attitudes towards Israel. Three caveats are in order. First, I am among those who believe that the Israel factor should not be the sole determinant of a person’s voting patterns. It goes without saying that an anti-Israel candidate could never win my vote. Nonetheless, if a candidate rated 90% support (however that is measured) and another candidate measured 80% support, it is not unreasonable to examine his/her positions on other issues. This is especially so since those other issues will tend to influence their dealings with Israel.

Second, it cannot be underscored enough that, fortunately, Israel is not a major issue in this campaign, or, for that matter, in the world today. An analysis published last week of the anticipated global hot spots in 2016 did not even mention Israel. Israel would benefit inordinately from the benign neglect of American diplomacy, which would certainly be an improvement over the hostile American diplomacy of the Obama-Clinton-Kerry era and also allow Israel – if it can summon the will – to take the elementary and effective security measures needed to stem the rising tide of Arab terror.

Third, any of the Republican candidates – and I mean any – would be an improvement over the current occupants of the White House and Foggy Bottom. Like many erstwhile American allies, Israel has been treated by the Obama administration more like a nuisance and an irritant than as a friend and ally. Of course, it hasn’t been completely negative; that can never be given Israel’s strong support in Congress and with the American people. But Obama has been an annoyance to Israel since the beginning of his tenure, and that is manifest not only through the strengthening of Israel’s enemies (Iran’s nuclear bomb is at the top of that list, along with US support for the Muslim Brotherhood) but also through PM Netanyahu’s persistent fear of taking the initiative against Arab terror and changing the dynamic of the conflict, both in order to avoid provoking Obama.

None of the Republican candidates bear that animus, or at least that ill-concealed contempt for Israel and its leaders that Obama and his acolytes have had, and that Obama spent 20 years listening to his pastor’s sermons.

That being said, the Republican candidates on Israel break down into three different categories: superstars, establishment and ciphers.

There are four superstars in the Republican galaxy on the Israel question, in no particular order: Ben Carson, Ted Cruz, Mike Huckabee, and Marco Rubio. It is not just the kishke factor that excites some Jews but rather their essential worldview. They see Israel as a friend, not just an ally. They see Israel’s fight against Arab-Islamic terror as identical to America’s fight. They would not – as John Kerry does every time – rattle off the egregious Islamic terrorist acts across the world (from Bali to San Bernardino) and never mention Israel as a victim of Arab-Islamic terror.  They do not share the Obama-Kerry opinion that “Islamist terror” (strike that – Obama-Kerry never attribute Muslim terror to Muslims; call it “violent extremist man-made disasters”) in Paris, Madrid, London, New York, etc., etc., is unconscionably evil, whereas Arab terror in Israel against Jews has a rationale, is understandable, and really all Israel’s fault anyway.

That is a completely different worldview. Added to that, these superstars have no illusions about a “peace process,” have no interest in the creation of an irredentist Palestinian state that will serve as a base for radical Islam, and are rightfully content to let Israel handle its diplomacy and settle in its heartland as many Jews as it deems feasible. Strangely, they do not wish to dictate to the sovereign State of Israel where Jews should live! It is impossible to imagine that any of these four gentlemen would become more enraged by the building of a few homes in Samaria than by the detonation of a nuclear bomb in North Korea.

For years, Mike Huckabee has become a fixture at banquets of pro-Israel Jewish organizations and delivered speeches that could shame Israeli prime ministers with his unabashed support for a strong, confident Israel, the fulfillment of Biblical prophecies. Ironically, Cruz and Rubio’s foreign policy approaches differ markedly – except when it comes to Israel. All three – and Ben Carson – root their love for Israel and their appreciation of Israel’s historic rights and unparalleled struggles to the Bible. That depth of understanding and commitment is not subject to change. It is hard to imagine any of them lambasting Israel for defending itself against Arab terror, calling for restraint and “proportionate” (and thus ineffective) responses, or pressuring Israel to make more concessions to purchase ephemeral “good will” from its Arab enemies.

Then there are the establishment candidates, those who are pro-Israel, support Israel, want a strong Israel, but are also wedded to the traditional American diplomatic posture that supports the “peace process” – notwithstanding how ludicrous the phrase, much less the process, has become. They seek to balance support for Israel with alliances with Arab nations as well. That is not inherently bad, except when it leads the United States into the quagmire of double standards – castigating Israel for trifles while ignoring extreme violence, abuses and corruption in those Arab allies.

Numbered in this group are Jeb Bush, Chris Christie, and John Kasich. They are all what we would traditionally call “pro-Israel” – make no mistake about that – but they differ with the superstars in being grounded more in realpolitik than in a heartfelt attachment to Israel based on values and policy. In truth, we have never really had a President of the first category. Even Ronald Reagan and George W. Bush, both motivated by good instincts, were still bound to the machinations of their diplomatic corps – some of whom served, it seems, for many years, and in both Democratic and Republican administrations. George Bush I was clearly in this “Scowcroft” mold, and further slanted by the execrations of James Baker.

The giveaway in all this is any reference to the phrases “revive the peace process” or “good will gestures.” These reveal that a candidate is beholden to Arabists at the State Department, has based his diplomatic goals on hackneyed clichés unrelated to reality, and will conduct the usual push and pull with Israel even as Israel tries to navigate through the treacherous waters of the hostile, barbaric neighborhood in which it is situated.

That notion of “reviving the peace process” leads to the third category – the ciphers. They are candidates whose positions are difficult, if not impossible to discern, and in this category we find Donald Trump, Carly Fiorina and Rand Paul. A cipher is not bad, just risky, because it is really unknown how they would respond to any situation. Rand Paul is an admitted isolationist, and therefore long perceived as hostile to Israel. That is untrue, as he has made clear and without compromising his values. Even Rand Paul has come around to accept the importance of military aid to Israel, not only because it benefits the US economy (70% of that aid is spent in the US helping American companies) but also because he recognizes Israel’s role in furthering US interests in an unstable part of the world. He lost favor years ago because of his opposition to foreign aid (again, he has backtracked on military aid to Israel) but it is hard to quibble with his comment that it is nonsensical for the United States – broke and indebted to the tune of $19,000,000,000,000 (nineteen trillion dollars; that’s a lot of zeroes) – “borrowing money from the Chinese to give to foreign countries.” There is something quite sensible about that.

Carly Fiorina is an excellent candidate – talented, articulate, grounded, and capable. But support for Israel must be based on something more than “I’ve met Bibi.” I’ve met Bibi too, but he has also met a lot of other people too. Carly will be a cipher until she addresses these issues more explicitly.

Which brings us to Donald Trump. (If elected, will he be referred to as “The President” or “The Donald”?) As a New Yorker, he certainly has a long and positive history with Jews. Many Jews – religious Jews also – have worked and still work for him. Famously, he was once the Grand Marshal of the Salute to Israel parade. But his campaign has been based on being the “anti-politician,” not bad per se(others have been elected running on that platform, like U.S. Grant), but rendering his stance on the issues, even on other issues, unknowable. He has boasted of his “unpredictability,” that he will not reveal his positions in any depth or detail so as not to give our adversaries any advantage.

That sounds better that it actually is, and what it is – is ludicrous. No one would buy a suit of “unpredictable” size, order “unpredictable” food in a restaurant, or marry someone of “unpredictable” character. Why then would anyone vote for a president who rejoices in his unpredictability? He needs to become slightly more specific on the issues. It is not enough to answer questions about specifics – the Middle East too – by saying “they won’t know what hit them,” “their heads will spin,” or “I’m rich and successful.” Indeed, not all of his deals were successful, as the WSJ reported last week, as a number of his companies went into bankruptcy and he teetered on the brink of personal bankruptcy himself.

Does anyone know how Trump relates to the Middle East? To Israel? To the settlements? To the “peace process”? To the Iran nuclear deal (except that it is the worst ever)? If Israel annexed Judea and Samaria, how would he respond? He hinted that he is not averse to the re-division of Yerushalayim or asking Israel for “sacrifices” for peace. I would state clearly my feelings for Trump as President – he is entertaining to be sure – but I too choose to remain unpredictable.

To quote Donald Trump, both Bernie Sanders and Hillary Clinton would be “disasters” on the Israel factor. Sanders is a hard-core leftist whose sympathies are not with the Jewish state. And all we need to remember about Hillary Clinton is this: as the world burned, ISIS expanded and Islamic terror metastasized across the globe, Iraq fell and North Korea further developed its nuclear program, she chose to harangue – in most personal, insulting and undiplomatic language – Israel’s Prime Minister because a minor municipal official in Yerushalayim announced that day tenders to build apartments in the northern part of Yerushalayim. That is treatment that she never afforded any rogue, any scoundrel, or any terrorist across the world, and only those who don’t wish to see it will fail to see it.

As most of her Jewish supporters care more about abortion rights than Israel’s survival, this should not trouble them. But it does give us an insight into her mindset and worldview going forward. Voter beware!

Of course, any leader can change while in office, so we can only rely on current assessments. At this point, any and all Republican candidates would be far superior, for the United States and Israel to the alternatives.

 

Hilltop Youth

The Hilltop Youth are the targets de jour, a small group of teenage boys and girls, who have spent the past several years illegally settling various hilltops in Judea and Samaria in order to promote Jewish settlement throughout the land of Israel for both religious and political reasons. And, if one believes the media and politico’s reports, they or like-minded young people have been responsible for spontaneous and unprovoked attacks on random Arabs, wanton damage to their property, all culminating in the horrific arson-murder in the village of Duma.

That there is little to no evidence of any of this has not stopped the recriminations, the administrative detentions without charge, and the assaults on their character, if not also their bodies. I have never met even one of them, which qualifies me as much as anyone else to address their situation.

The rise of these youth, assuming for a moment that at least some of the aforementioned allegations are true, is said to reflect a failure of Religious Zionism who have produced such “unruly weeds,” as they have been called. But nothing could be further from the truth. Are any of these young people “Religious Zionists?” Are they disciples of Rav Avraham Kook or his son Rav Zvi Yehuda Kook, zt”l? Are they followers of Rav Reines, zt”l? Do they believe in the integration of Torah and the modern state? Are they great Torah scholars? What makes them “Religious Zionists?”

Religious Zionism has been accused for decades by its detractors of an undue focus on Jewish settlement in the heartland of Israel to the exclusion of all other interests of the movement, especially the infusion of Torah values into all aspects of Jewish statehood. I have never found that to be true, but do concede that, but for Religious Zionists, there would be little settlement in Judea and Samaria, and those areas would have likely already been surrendered to Arabs and strengthened their terror state.

It is ironic that accusers of the Hilltop Youth have attached them to Religious Zionism because of only one indicator: they live in the settlements. It is as if the detractors have reduced Religious Zionism to that one dimension – which they in any event despise – and concluded that, ipso facto, they are now exemplars of Religious Zionism. I would urge Religious Zionists to reject the indictment and the label, and certainly to lose the guilt.

Again, assuming the truth of some of the accusations, what would possess youth raised to observe Mitzvot and to love the land of Israel, to commit crimes and oppose the State? (I must confess that the allegations of the authorities that there are groups of young people who are actively planning to overthrow the government and install a monarchy are bizarre, farfetched, unworthy of serious consideration and the type of youthful exuberance that can be found, in analogous context, on American college campuses for the last fifty years.)

Nothing justifies attacks on any innocent person or his property, but we should for a moment consider the world in which these young people were raised. If they are older teens, they grew up during the years of Oslo, with the Arab terror movement growing in strength and confidence. They have not known even a day in which they could ride their highways without fear of stones, Molotov cocktails, or bullets being sent their way. They have been raised with the sad reality that if their parents wish to add a room to the family home, they will be denounced for their efforts by the US State Department and the United Nations, and prevented by their government. If they wish to build a block away, they might provoke a war. They see Arabs building all around them, living without any fear, and they have been made to feel like heroes to many Jews, but like villains and criminals to too many Jews, including officials in the government and those malevolent NGO’s who are funded by European governments and monitor every building block and every field.

They have attended too many funerals of their peers, and heard too many pious, politician speeches praising them, promising more building and more security (always around election time) and seeing none of it. They have witnessed the Arab terrorists who have killed and maimed their families and friends arrested and incarcerated – and then released to commit more acts of terror. They have grown up in an atmosphere of lawlessness – where often he who takes the initiative is rewarded and he who hesitates is lost or dead. They have seen Israeli courts order evictions of their neighbors from land purchased from Arabs with good money, only to have their ownership reversed on the most specious grounds with the money, of course, not returned.

They have seen people on the left take the law into their own hands when it suits them (the original Oslo negotiators were in violation of Israeli law) and they have seen people on the right take the law into their own hands when it suits them. In 1995, no less a personage than Ariel Sharon called on the youth of Judea and Samaria to “take the hilltops,” settle them so that the government cannot surrender that territory to the Arabs (bitterly ironic, in light of what Sharon himself would later do). This wasn’t hidden – Sharon said this in Israel, but I heard it from his own mouth in a lecture he gave in our shul. “Take the hilltops!” And we wonder why there are “Hilltop Youth”?

They have seen their government evict Jews from Gush Katif, and they have seen their government brutally evict their neighbors from Amona and elsewhere. They have been taught how the pre-State underground was lauded and lionized, and how even the Underground from the 1980’s (granted, there is a difference) found support in Israel, even its government and judicial system, and brought a halt of several years to Arab terror. They have seen Arabs burn their fields, steal their crops, and rustle their cattle – with little or no response from their government who fear international condemnation if they arrest Arabs for these “petty crimes.”

They have literally grown up under the gun in an abnormal environment wherein death and mayhem are constant companions, where hundreds have awakened one day as small children to learn that their beloved third or fifth grade teacher was shot and killed overnight by Arab terrorists. And the tears and protestations of their government notwithstanding, the measures that could diminish or end the conflict are not taken. All they hear are words and more words, praised by some for their courage, perseverance and self-sacrifice, as some politicians prefer to kick the can down the road even as others just use their government positions to enrich themselves. And they know there is no hope in sight of anything changing – just more terror, more death, more funerals, more victims, more wounded, more maimed, and more criticism and prattle from their hapless political elders. They have seen their government impotent, for the most part, in the wake of the most recent wave of Arab terror.

Hillel’s astute aphorism is timely: “Do not judge a person until you are in his place” (Avot 2:5).

Being reared in such an unpleasant environment has to take a toll, on both sanity and respect for the law. Frankly, I am surprised that anyone can endure such persistent trauma and remain normal, and gratified beyond words that the “Hilltop Youth” are such a marginal phenomenon. That more than 99% of settler youth are devoted, law-abiding Jews, filled with love of Torah, mitzvot, the land and people of Israel, and permeated with a spirit of self-sacrifice that inspires an entire nation (whether or not that nation realizes or appreciates it) is a tribute to, yes, their parents, teachers, Rabbanim, communities and the true Religious Zionist ethos.

Given all of the above, and lest the reader think that it serves to rationalize alleged bad behavior, it is important to note why the “Hilltop Youth” are wrong if they are committing any crimes at all.

Firstly, assaulting the innocent is a sin, a violation of the Torah which we all cherish. Damaging the property of innocent people is a sin, a violation of the Torah. Anyone who takes the Torah seriously will eschew any sin – and to live in Israel and not take the Torah seriously is a weird contradiction, albeit not an uncommon one. It is easy to observe the laws of the Torah when they do not challenge us; it is much harder when they do challenge us, but that is when the greatness and faith of the Jew is revealed. That is when our free choice comes into play.

Just because the enemy delights in attacking our innocent does not justify violating the Torah and attacking their innocent. We are obligated to punish the guilty – but not the innocent. We are mandated to follow the Torah at all times.

Secondly, attacks on the innocent are immoral. Justice demands that a human being can only be judged for his crimes and his crimes alone. While I do not subscribe to the pap that 99% of the Arabs of Israel are good, decent, law-abiding people (according to an Arab poll publicized by the ZOA, 67% of “Palestinians” support stabbing and murdering Jews!), no person is a legitimate target simply because he/she belongs to an ethnic group. To treat people accordingly is criminal, reprehensible and immoral, and those crimes should be prosecuted in accordance with the law (the law; that means with witnesses and evidence presented in court).

Thirdly, random attacks on Arabs, such as they occur and if they occur, are counterproductive to the cause of Jewish settlement, the justice of our claims to the land of Israel, and even the viability of the State of Israel. The Torah teaches us that the land of Israel is so holy that it cannot tolerate the shedding of innocent blood. We have to maintain a level of morality – even in wartime, and as the Torah prescribes – in order to be worthy of the land of Israel. To attack the innocent like the Cossacks attacked us, if indeed such takes place, undermines our moral right to the land of Israel. Self-control is always needed, and people who lack self-control will often respond viscerally and violently to any provocation. That is neither moral nor wise.

There is lawlessness in the land of Israel, like there is anywhere in the world and at any time in history. The youth can occasionally act lawlessly as the authorities can occasionally act lawlessly. Those who lump together all “Hilltop Youth” as worthy of condemnation, prosecution, or, as one wag put it, “cauterization,” are also responding viscerally and recklessly. That too is wrong. Those who are more outraged by young people singing an idiotic, repugnant song than they are about Arabs stabbing Jews to death should check their values. A little perspective is in order.

Don’t condemn entire groups for the alleged acts of the few. That principle should apply to Jews as well as to Arabs.