Category Archives: Israel

Who is First?

Election campaigns are so much fun that Israel is having two within the span of four months, providing daily entertainment if you sift through the vitriol. American elections are different because the dates are defined in law, unlike Israel’s parliamentary system, but they are also so much fun that American political campaigns are very, very long. Perhaps it is better said that they never end – the permanent campaign in which winning matters much more than governance. Israel’s election campaign, while unnecessary, is also mercifully short.

For all the volatility of American politics today – the endless feuding, screaming, dysfunction, real accusations, false accusations and and occasional hilarity – it is downright tame, even stable, compared to what is going on here in Israel. Having a polarized and divided society is the fate of many democracies today, which can be a strength (no group becomes excessively powerful) or a weakness (nothing really ever gets done). But to hold two elections within a few months is bizarre, especially since the electorate hasn’t changed. The configuration of Knesset seats is also likely not to change that much, although I do suspect that Binyamin Netanyahu – who just became Israel’s longest serving prime minister in history, exceeding David Ben-Gurion’s tenure – will not be the prime minister one year from now.

What is especially unusual, and somewhat irksome, is that the right-wing religious parties have fragmented into so many different groups that they are also undermining themselves, as they did in 1992 resulting in the Oslo catastrophe. I count one, two, three, four, five and maybe six parties or maybe more parties that on some level have support of the Religious Zionist community – all reflecting what Sigmund Freud called “the narcissism of small differences.” There is the Bayit Hayehudi, the remnants of the old Mafdal; the New Right party of Naphtali Bennett, who gambled and lost when he abruptly left the party he founded to start his own. (Was it a wise move? Well, the modern philosopher, political theorist and ex-basketball player Charles Barkley once said that “the only difference between a good shot and a bad shot is whether or not it goes in.” If you shoot and miss, it’s a bad shot. Bennett shot and missed.) There’s the Zehut party, angling for a Torah state in which marijuana is legal. The Yachad party. Otzma Yehudit on the far right. The new Noam party inhabiting similar quarters. And even the Likud has a fair share of Religious Zionists in its list. And I have probably overlooked one or two equally redundant parties.

That’s a lot of parties, with nuanced differences but primarily espousing similar views, the “narcissism of small differences,” but that has and will result in cannibalizing their voting base. Bennett’s party and Feiglin’s party threw away about 5 seats, 250,000 wasted votes in April’s election. If those votes had counted, there wouldn’t have been a need to rely on Avigdor Lieberman’s party – which everyone assumed would join the right-wing coalition until he decided not to join and embarked on an anti-Torah campaign that he hopes will improve his electoral prospects. One would think that the dissipation of votes, power, and influence in the last election would engender some humility, a contraction of the parties and a willingness to work together for common goals. After all, agreement on 80-90% of the issues at hand should count for something.

What induces all these candidates and parties to run, to highlight their small differences, and then fail to work together to form a coalition? It’s old story that never ends, even if we assume that everyone is sincere.

The Gemara (Sanhedrin 102a) discusses the sad tale of Yerav’am ben Nevat who split ancient Israel into two kingdoms, reintroduced idolatry (building his own golden calves), a person who saw himself as royalty, but who also possessed tremendous spiritual potential. The Sages noted that notwithstanding that he “sinned and caused others to sin,” he was also a Torah scholar whose Torah had no defect but was completely perfect. All other scholars were before him “like shrubbery.”

And, typically of this type of talented individual, the Gemara says that, in a prophetic vision, “G-d grabbed hold of Yerav’am’s cloak (apparently in order to shake some sense into him). And G-d said, ‘repent, and I, you and King David will stroll together in Paradise.’” Together, we can perfect the world!

But then “Yerav’am asked, who goes first? And G-d said, David goes first. And Yerav’am responded, if so, I can’t. I don’t want it.” Either I go first or I don’t go at all.

Mi Barosh – who goes first? – is such a destructive syndrome. Who will lead? Who is in charge? That ailment destroys people, societies, and nations. It destroyed Korach in his time and Yerav’am in his. It makes politics so superficial and allows problems to fester and never get resolved. Yerav’am was so jealous of the Davidic dynasty hat he felt disrespected even to walk behind the true king; he had to be first.

This Mi Barosh malady is harmful to marriages, to families, to shuls and communities. It is so ancient and so commonplace that one would think we would be aware of it, recognize it, and carefully scrutinize our motivations, decisions and actions. Sadly, we don’t, and even sadder, Mi Barosh is the rule, not the exception. The multiplicity of parties in Israel, and the cavalcade of candidates for the Democratic nomination for president, all reflect this fundamental human weakness. People will give up their lives, their spiritual destiny, their families, their wealth and their friends, and all for just a little honor, or a little more honor than the next guy.

Mi Barosh underwrites – and undermines – much of the political scene today, and the results could be quite unpleasant, as they were when Yerav’am maneuvered his way into the kingship of Israel and an ensuing rift in the Jewish society. And each person understands this, and each thinks that the other should therefore give way. Mi Barosh.

If we understand this on a personal level, we will have made great progress. To understand this on a national level will take a bit longer. Maybe it is happening now with a re-configuration of leaders on the right – but perhaps it will not be fully appreciated until the exalted son of David redeems Israel and the world. The sooner the better.

 

The Intermarriage Ruckus

The Midrash Tanchuma (beginning of Parshat Balak) notes that the nations of the world were also given a prophet – Bilaam – and underscores the difference between that heathen prophet and our Moshe. “Moshe warned the people against sin, while Bilaam encouraged a breach (in moral norms) so as to destroy people’s [spiritual potential].” Moshe’s world, and his Torah, contains moral strictures and eternal guidance; Bilaam’s world is a hedonistic free-for-all that causes chaos to man and havoc for the soul.

Rav Rafi Peretz, the soft-spoken Rosh Yeshiva and current head of the Bayit Hayehudi party here in Israel, raised the ire of the easily ired by terming the intermarriage rampant among American Jews a “second Holocaust.” He was apparently unaware that using the Holocaust as an analogy to anything is the exclusive province of one secular American Jewish organization. Of course, the error in using the term, if it indeed was an error, was that it enabled his intended targets and their defenders to avoid dealing with the substance of his remarks – uttered with love and genuine concern – and obsess over the Holocaust itself. But if he had not used the analogy, then his heartfelt critique would certainly have been disregarded, so let’s get real.

The reference was otherwise unremarkable, as provocative as some deemed it. Analogies of the Holocaust to assimilation and intermarriage have been made for decades, by personalities as diverse as Golda Meir, Emil Fackenheim and scores of kiruv professionals. As I remember hearing it in the 1970’s, someone opined that it matters little “whether a soldier is killed in battle or shirks his uniform and flees the battlefield; both are lost to his nation’s war effort.” We can certainly parse the distinction – the soldier who falls in battle does so advancing the interests of his nation and dies a hero. The deserter is a cowardly traitor. There is a difference in assessment and cause – but the effect is the same. Both can no longer contribute to the country, and in that regard the analogy holds. Assimilation does give Hitler a posthumous victory and the intermarried Jews and their offspring are generally lost to the Jewish people.

So why the indignant attacks on Rav Peretz for pointing out the obvious? Well, these days, pointing out the obvious is a risky proposition, as sundry groups allied with leftist, anti-religious or progressive causes tolerate only one viewpoint: theirs. And one cannot rule out the political dimension, as Israel is undergoing another election campaign and there is an inordinate desire to besmirch the religious parties in any way possible. Just today, a veteran Israeli journalist, known for his anti-Torah views, rhetorically asked an interviewee if Rav Peretz is “chashuch” (unenlightened, in the most charitable definition), because in another fabricated “controversy” he failed to toe the PC line and oppose the only form of psychotherapy banned today for political, not practical, reasons, and despite his claim to have experienced some measure of success with it. Alcoholism and other addictions, anger, depression and the like can be treated (and not always successfully because there are always bad therapies, bad therapists, and individual free will) but only one condition under the sun can never be treated, even if a person wants to seek treatment freely, of his or her own volition. Certainly no one should be coerced into any therapy but prohibiting people from seeking help of their own accord is neither enlightened nor scientific.

And isn’t hearkening back to the culture and morality of Hellenism and ancient Rome the very definition of “chashuch?” After all, it was the darkness of Greece that the lights of Chanuka came to illuminate, to enlighten the world forever with Jewish moral ethics. That is a Jewish approach born of Jewish sources rather than modern sociological and political trends.

So who would be offended by referring to the intermarriage and assimilation as a “second Holocaust,” a “silent Holocaust,” and the like? Could it be the intermarried themselves who have already made their choices and are tenuously connected to Jewish life as it is? As noted, intermarriage lacks the coercive aspects of the Holocaust genocide even if the result is the same. But don’t they know that intermarriage is (was?) a taboo, and the death knell of Jewish continuity? Of course they do.

Politics aside, it would seem that the offended include those who defend, support and have even acquiesced to intermarriage, and number in their ranks a couple of pseudo-Orthodox rabbis, better defined as neo-Conservatives or even Modern Hellenists. There is not a Torah value that they seem to respect when it defies the zeitgeist. The defense of the intermarried as good Jews with holy souls is not just wrong but also counterproductive, catastrophic for the Jewish future. They are overly inclined to assuage the consciences of the intermarried in their modern church of good feelings and love conquers all. But what then happens to Torah and the Jewish people?

As they subtly encourage more and more intermarriage, they are blithely indifferent to one simple rule of economics: Whatever you subsidize (i.e., endorse, tacitly encourage, or reward), you get more of. Whatever you tax (i.e., penalize, oppose, disapprove and reject), you get less of. Do they want more intermarriage? Then they should keep attacking Rav Peretz and all others who refuse to reconcile themselves to this horror-by-choice. But then they will have distinguished themselves as modern Bilaam’s, the sinner’s favorite prophet because he rejects the very concept of sin. Bilaam too believed in all forms of love, free expression, and faithfulness to one’s inner compass, and completely rejected the notion of a divine morality that binds the faithful – and affords them a better, holier, more productive and happier life.

And perhaps that should be our approach, in an age in which authority of all sorts is routinely assailed and dismissed. The life of Torah provides us with the best life possible. (Those who seek it elsewhere are attempting to connect to themselves, which might provide some temporary, but not enduring, joy.) A recent study showed that people who attend religious services even once a week have a substantially lower incidence of suicide. That makes sense, because they are part of something greater than themselves and can find meaning in life regardless of whatever personal pain they experience. There are similar studies extant, worth publicizing, as it can help restore people to observance. It is unsurprising that the Torah “restores the soul” and “gladdens the heart” (Tehillim 19:8-9).

It is eerie that a Jewish think tank recently released an exhaustive study of the state of Jewry today – and the word Torah was not even mentioned. The overwhelming focus was on Jew hatred and how to combat it, as if the only reason for the existence of the Jewish people is to confound our enemies who want to destroy us. Thwarting anti-Jewish persecution is a worthy goal – but isn’t enunciating the purposes, objectives, values and uniqueness of the Jewish people, and how to advance those, an even worthier goal? We don’t live just in order not to die. We live in order to glorify G-d and His Torah.

There are many modern maladies traceable to a rejection of Torah. All the various lifestyles that people today have been forced to (wink, wink) celebrate, endorse and legitimize do not alter that basic reality. It is the Torah life and the conquest of our yetzer hara (instinctual drives) that provide us with balance and true happiness, and not our indulgence of every fantasy or passion. We should have compassion for every sinner because we are all sinners, but woe to us if we accept Bilaam’s Torah and his moral guidance. If people only realized what a Torah life truly meant, they would run to it, embrace it, and protect it with their lives – as holy and faithful Jews have done for millennia. And rabbis should never be intimidated into abandoning or concealing any part of the Torah.

It strikes me that persuading anyone to change any position today is beyond the scope of any writer or thinker. Positions have so hardened, and there is no form of human corruption that doesn’t have its ardent defenders. Sinners of all stripes take refuge in that. But sometimes it is important just to articulate basic truths, so the great majority of faithful Jews realize that the real world has not gone completely mad. It is just sort of underground – perhaps waiting for the speedy appearance of the great redeemer.

 

 

Dayenu

This is the Dayenu for President Trump, based on the simple realization that there has never been a president as pro-Israel as Trump, and it is almost unthinkable that there will ever be another. Let us count the ways, individual acts for which alone we would sing Dayenu, “it would have been enough:”

  • If Trump had only ceased calling the Palestinians “refugees,” it would have been enough;
  • If Trump had only rejected the notion that the fate of the Palestinians is the crux of every conflict in the Middle East, it would have been enough;
  • If Trump had only halted financial aid to the Palestinian Authority to protest their diabolical “pay to slay” program, it would have been enough;
  • If Trump had only questioned the wisdom and viability of the two-state illusion, it would have been enough;
  • If Trump had only devastated ISIS in Syria and Iraq, it would have been enough;
  • If Trump had only canceled the Iran nuclear deal and committed to thwarting an Iranian nuclear bomb, it would have been enough;
  • If Trump had only acknowledged Israel’s right to settle throughout its ancestral homeland, it would have been enough;
  • If Trump had only vetoed every anti-Israel resolution tabled at the United Nations, it would have been enough;
  • If Trump had only withdrawn the United States from the UN Human Rights Commission and from UNESCO for their vicious anti-Israel bias, it would have been enough;
  • If Trump had only unequivocally supported Israel’s right of self-defense, it would have been enough;
  • If Trump had only moved the American embassy to Yerushalayim, it would have been enough;
  • If Trump had only recognized Yerushalayim as Israel’s eternal and undivided capital, it would have been enough;
  • If Trump had only formally recognized Israel’s annexation of the Golan Heights, it would have been enough;
  • If Trump had only routinely denounced the scourge of Jew hatred, it would have been enough;
  • If Trump had only said – as he did after the Pittsburgh synagogue massacre – that “those who are trying to destroy the Jewish people, we will destroy them,” it would have been enough;
  • If Trump had only ostracized anti-Israel voices in America, it would have been enough;
  • If Trump had only warmly befriended Israel’s Prime Minister and its people, it would have been enough.

That is some list, even without reciting the al achat kama v’chama that would marvel at the achievement of each of the above. It is unprecedented in the history of the relationship of the United States and Israel and the president is only two years into his administration. Of course, there have been other presidents who were “pro-Israel,” and others who were less than friendly – but there has never been a President whose support was unambiguous and influenced so many other nations around the world as this President. We should be thankful, and express our gratitude without hesitation.

Gratitude is an especially cherished virtue among Jews and particularly on Pesach when we celebrate our nation’s founding. And even if we limit the real Dayenu to the King of Kings, we do acknowledge that, as King Shlomo put it, “Like streams of water the heart of a king is in G-d’s hands…” (Mishlei 21:1).

Sure, he may tweet a bit too much and much too vividly at times, and one can quibble with a questionable policy here and there, and others can criticize a character weakness or two, but we betray ourselves and our deepest values if we do not express gratitude. Only a Trump, not beholden to the tired thinking of all the old Middle East experts and their evenhandedness, their failures, and their anti-Israel animus scarcely concealed, could have pulled this off –a re-alignment of American foreign policy.

And even if Jews are not one-issue voters, it behooves us to at least acknowledge the contrast with prior presidents – some of whom made promises they did not keep, berated Israel and Jews when new rooms were added on to apartments in Ofra and Kiryat Arba, never acknowledged (or acknowledged grudgingly) Israel’s natural, historic, religious and moral right to its homeland, embraced wholeheartedly the chimeras of “land for peace” and the “two state illusion,” urged restraint and proportionality whenever Jews were attacked and wished to retaliate and pre-empt future attacks, and were obsessed with again partitioning the land of Israel and excising its heartland from Jewish sovereignty.

Whether President Trump is guilty of the crime of obstruction of justice or the virtue and natural right of obstruction of injustice (it seems more like the latter) will be settled according to the new American custom: by the media. As for us, even Jewish Democrats should at least acknowledge these blessings and how the current administration has strengthened Israel – and regardless of the fanciful “deal of the century” coming down the road. We should not only see maror but open our eyes to the wonders of a friendship and alliance that has achieved heretofore unimaginable heights.

Sometimes we are tested with an abundance of good and not the incidence of evil. That too is a gift of Providence for which we should be ever grateful.

 

The Rishon Who Thwarted Arab Terror

      We can start with two trivia questions – trivia, but not trivial. What three word phrase in the hagada is the most frequently recited? That’s the relatively easy question. The more difficult one is this: what paragraph did Rav Soloveitchik say is the most important in the hagada? If you know the first, the second should come naturally. And it all goes to prove this amazing story, a true story entitled “how the responsum the Rashba (Rav Shlomo ibn Aderet, 1235-1310) of the eliminated the terrorists.”

     The Gemara (Pesachim 33a) states that one can only give terumah to a kohen if he is able to consume it immediately but not if it is something that he would have to burn. For example, “wheat that became chametz while it was still attached to the ground.” That means that if wheat is rained upon, the wheat becomes chamtetz even before it was harvested. But how can that be? All wheat receives rain; if not it does not grow!

     R. Shlomo ibn Aderet, native of Barcelona, asked this question (Rashba, Volume 7, Chapter 20) and he answered that this is only true if the wheat is fully ripened and doesn’t require any more nourishment. In that situation, it is as if it is already in a jug and will become chametz if rain falls on it. Indeed, this is the halacha, as codified in the Shulchan Aruch (OC 467:5) and the Mishna Berura (467:17) adds that “for this reason, the pious ensure that their matzot come from wheat that has been watched from the time of the harvest and that they are still a little moist,” just as the Rashba required.

     Practically, this rarely presents a problem because in Israel the rainy season ends long before the time for harvest. But in 2014, there were sudden and unexpected thunderstorms across the south of Israel right before Shavuot, and that endangered the whole crop. The Badatz had to invalidate most of the wheat fields because the rain had fallen on ripe wheat. They searched and researched, and the rabbinical court in Bnei Brak found that there had been no rain in Kibbutz Sufa, adjacent to the Gaza border, quickly negotiated with them, and harvested their entire wheat field in June 2014.

    Unbeknownst to anyone, Hamas terrorists had for the previous six months dug a tunnel from Gaza under the wheat field into Kibbutz Sufa. Their reconnaissance had revealed that it was perfect cover – a large field covered by high stalks of wheat. They planned a terrorist attack on Sufa for the end of June, 2014.

    I have seen the video. Almost 15 terrorists emerged from the opening to the tunnel, and scattered in two different directions. You can sense their surprise and confusion – they had anticipated a field that was covered with wheat. Instead, they found a field that was open, flat and exposed. They ran from the opening, and then they aborted the attack, and ran back to the opening, scurrying about frantically. They made it back to the opening and started climbing down – but not before they were greeted by one IDF missile. Six terrorists were killed, seven wounded and captured. The wounded related that they knew the field was not harvested until latesummer and they did not understand why the field was harvested that year in the early summer. It was perfect cover – but they had not planned on the responsum of the Rashba!

     This was not 3000 or 2000 years ago – but five years ago. This is the law of grain that is completely dry and no longer needs nourishment. Look it up – you have to harvest the grainbefore rain falls on it. And so they did, and a great salvation occurred. True story.

     The three word phrase that occurs most in the hagada iski l’olam chasdo, that G-d’s kindness is everlasting. And Rav Soloveitchik wrote that the most important paragraph in the hagada islefichach:” “therefore we are obligated to thank, praise, glorify, extol and exalt He who performed for us and for our forefathers all these miracles.” The whole hagada, the whole seder, and the entire Pesach are designed to bring us to the point that we are imbued with praise of G-d and gratitude for the kindnesses that He has done for us and our forefathers. Everything leads to praise and gratitude – and so it is in our lives as well.

     We don’t only rejoice over the miracles done to our forefathers; if we have eyes and ears, and a mind and a heart, we will see the miracles of today as well that G-d for a nation that is not always aware of it and does not always appreciate it – but should.

   We do – and so we welcome Pesach not only for the mitzvot, the wonderful spirit and the joys of family, but because we can utilize this moment to declare His name and proclaim His deeds to the nations, with the hope and prayer that we will again behold His redemptive hand.

      Chag kasher v’sameach to all!

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