Category Archives: Israel

Egyptian Ejections

   So a secular, Western-leaning Middle Eastern country with an authoritarian ruler and openly linked to Israel is beset by mobs of its own citizens calling for the overthrow of their own dictatorship. Where have we seen this story before ? Iran, circa 1979. There is an uncanny resemblance between that Iran and today’s Egypt, even in the “blessings” bestowed on each by American leaders (Jimmy Carter praised Iran as an “island of stability” just a month before demonstrations erupted, and Hillary Clinton declared the Mubarak government “stable,” just one week before he announced he will not seek re-election.) More importantly, Egypt’s fate is likely to be remarkably similar to that of Iran.

   The riots in Egypt are not rooted in a coherent and uniform message. The protests originated, typically for the region, over an increase in the price of bread, an economic catastrophe in a poor kleptocracy in which more than half the population lives in poverty and subsists on less that $2 per day, and the ruling elite enrich themselves at the public’s expense. But the peasants were joined by opponents of the brutality of the Egyptian regime and its secret police, most ominously by the radical Muslim Brotherhood (the terrorist group that has spawned Hamas and Hezbollah and has roots in Al Qaeda), and fatuously by individuals calling for “democracy” and “freedom” – those mostly Western journalists and the handful of Egyptian elitists who feed them information that they naively swallow and disseminate. Suffice it to say, democracy – not at all indigenous to the Middle East and completely unknown in that region outside of Israel – is the least likely outcome of the turmoil in Egypt. A true democracy in Egypt is as likely as Hosni Mubarak succeeding Shimon Peres as president of Israel.

    Recent history in the region demonstrates that, given the choice, Arabs will vote for an even more repressive dictatorship than the one they rejected in the streets. “Democracy” is limited to voting, but has not been extended to such basic concepts as individual liberties, protection of minority rights, and an independent judiciary. That has been the reality in Gaza and Lebanon, and elsewhere. Even where they overthrew their jailers, they immediately voted for a new jailer, as much as testimony to the incongruity of freedom in that part of the world as it is to the inchoate human desire for stability, security, and, yes, bread.

     In Iran, for all the talk of democracy and opposition to the Shah’s oppression, it took only a few months for the “people” to vote for an Islamic theocracy. Note that, as is likely in Egypt, the Islamic rulers did not assume power immediately. There was an intervening “secular” leader – the pro-democracy Mehdi Bazargan – who stepped down when the US Embassy in Teheran was sacked in November 1979. Change the name and place to Mohammed El-Baradei in today’s Egypt, and a similar scenario unfolds – a figurehead who holds power and lulls the world to sleep while the radical Muslims plot their ascension.

    This el-Baradei is a character in his own right, Noble Peace Prize winner (but, then again, so was Yasser Arafat) for his “work” in not discovering the Iranian nuclear program. He thus has solid Western credentials (awards and acclaim with no accomplishments). And even though he has not lived in Egypt for decades, and has no base of support, he will be a useful foil for radical forces as they gradually seize control of Egypt.

    There are ironies in this affair, as well as a lesson that must be learned and implemented. Despite the rhetoric about the police/military not firing on protesters, well over 100 Egyptians have already been killed since the beginning of the revolution. I recall very well the oleaginous, contemptuous words that Mubarak spat at Israel when Israel was attempting to suppress the Arab civil war in Israel – how violence was disgraceful, how Israel must stop using lethal force against unarmed demonstrators, about human rights, the children, the innocent, the occupation, etc. That the shoe is now on his face – and he responds with typical brutality (granted, it could have been worse) – only points out the utter hypocrisy of his earlier complaints.

    Additionally, reports of the looting of the Egypt National Museum and the theft of antiquities by some of the demonstrators (obviously, the cultured ones) recall the sneering criticism lobbed at President Bush, who apparently should have prevented Iraqis from stealing the valuables from Baghdad’s museums. Clearly, though, one cannot have greater respect for a nation’s cultural past – than citizens of that nation. And, it is astonishing how quickly events turn, and nations are transformed. Just six months before the Shah fled, the CIA reported that Iran was not “in a revolutionary or even a pre-revolutionary situation.” The Soviet Union seemingly collapsed suddenly. Who would have thought – even two weeks ago – that Egyptian-Americans in Astoria, Queens would be marching in the streets and chanting for Mubarak’s overthrow ? Who even knew there were Egyptian-Americans – and Mubarak enemies – in Astoria, Queens ? There is a spontaneity,  a suddenness to the downfall, a snowball effect in street revolutions – and, I can’t help thinking, the hidden hand of Iran, Egypt’s main rival for supremacy in the Muslim world – an Iran, no doubt alarmed by the Wikileaks disclosures that Mubarak was actively campaigning for America or Israel to attack Iranian nuclear facilities.

    All of which points to the inherent instability of the dictatorship, which always resembles an earthquake before the ground is sundered: a veneer of stability that conceals extreme turbulence underneath the surface. That is why negotiations with dictatorships are usually futile and self-destructive. Israel is living – as always – through very anxious moments, as the fate of its treaty with Egypt hangs in the balance. There is always an asymmetry in negotiations between democracies and dictatorships. A democracy can never repudiate a treaty signed by a predecessor government, because it is the government that is the symbol of continuity and not any particular person. Thus, Yitzchak Shamir voted against the Israel-Egypt treaty as a member of Knesset, but honored it as prime minister, as did President Reagan and the Panama Canal Treaty. But a treaty with a dictator is a treaty with one person, and whether that treaty survives that person is always a gamble. Mubarak honored Sadat’s treaty, even though he ushered in the coldest peace imaginable and never even visited Israel in his 30 years in power (except briefly for the Rabin funeral). Will Mubarak’s successor honor the treaty ? In the short term, undoubtedly, but in the longer term – even one or two years from now ? Don’t bet on it, especially if the Muslim Brotherhood seizes control of the government officially or unofficially. If so, count on the discovery of a list of Israeli “breaches” of the agreement that enable the Egyptians to renounce it.

     Two democracies will always honor treaties with each other. The actions of a dictatorship are always speculative, based on the whims of one man. The bigger danger that emerges from such asymmetrical negotiations is that the democracy – i.e., Israel – always winds up trading away tangible assets in exchange for words and promises. Israel relinquished to Egypt substantial territory – the Sinai Peninsula and  its strategic depth, and vital material assets – the Abu Rodeis oil fields, all in exchange for intangible verbiage on a piece of paper. Will Egypt post-Mubarak continue to sell oil and natural gas to Israel, as per the terms of the treaty ? Will Egypt maintain its demilitarization of Sinai ? Will it move its forces into Sinai to test Israel and its patience ? Who knows ?

    What a democracy gives up in such negotiations is very hard to retrieve, and what it gains is very easily lost. Yet, Israel finds itself in the same position regarding the never-ending “peace” process with the Palestinians, with the advantage that Israel already knows that its interlocutor does not fulfill its commitments under the various treaties signed – and yet it still hungers for more agreements. The instability of the Egyptian dictatorship demonstrates the futility and menace of continued negotiations with the Palestinian dictatorship. But is there a way to express this in diplomatese that makes it obvious to the neutral third-party (if there are any such left) or to the Israeli public ?

       It is also ironic that because of the treaty with Israel, Mubarak was deprived of the staple of his fellow Arab dictators – distracting the masses from their miserable lives by inciting them against Israel and blaming Israel for all Arab woes. The Arab potentate – think Assad, father and son, for example – is skilled at fomenting hatred towards Israel as a release valve for pent-up frustration. The treaty deprived Mubarak of that option.

      Some might argue that the Israel-Egypt peace treaty was still worthwhile, because it bought 30 years of non-aggression, and there is a compelling logic to that argument. Most Israelis have grown up with a “peaceful” Egypt. But, even aside from the basic principle that no country should ever return to an aggressor territory that it won in a defensive war against that aggressor, it is clear that such treaties will not endure. Ultimately, though, the price is paid, and when it is paid, it is especially deadly and disheartening. It is true that one can only make peace with enemies, and one can’t choose one’s enemies – but it is also true that one can’t always enter into a true peace with an enemy, especially an enemy that does not identify with cherished values such as freedom, liberty and individual rights.

    That will be the true measure of the Arab world, but that day is far off, notwithstanding the sincere but misguided efforts in this direction of President Bush. So Israel is in for some difficult days – but it will manage well if it learns from this debacle the perils of asymmetrical negotiations. It will manage even better if it remains true to our heritage and worthy of Divine Providence, in these most interesting times.

The Rabbinate

     A piece I wrote in another forum has generated so much attention that it is worthwhile to reprise and expand on here.

     Rabbi Shmuley Boteach is one of the most gifted writers and thinkers in recent times, and has a knack for defining the important issues on the Jewish agenda through his provocative and engaging articles. One recent essay (http://www.shmuley.com/news/details/the_end_of_the_rabbi_as_mr._nice_guy/) engendered much hostile reaction in the Rabbinical world in which I ply my craft. He posited that Rabbis have become too nice and therefore have lost the moral influence they once had; that Rabbis no longer lead but follow; that Rabbis delight in being perceived as “friends” and backslappers of their congregants, and therefore never challenge them on the excess materialism, vacuous lives, tawdry lifestyles, high divorce rate, immodest dress, lavish weddings, etc.; that Rabbis have too often become religious functionaries, and therefore have no influence in the real world where ideas reign and Jewish interests are deliberated by wealthy Federation officials.  And then he got tough.

      I have much fondness and sympathy for Rabbi Boteach, and a certain affinity for the Rabbinic straw-man he proffers, as shocking as that sounds. (!).  I have personally witnessed unbecoming examples of Rabbinic timidity over the years that undermine our claim or even right to “leadership.” For example, more than 500 Rabbis recently signed a letter to President Obama requesting clemency for Jonathan Pollard, on grounds that a “life sentence” for his crime was excessive and unjust. Well, where have these people been for 25 years ? A life sentence was as unjust 25, 20, 15, 10 and 5 years ago as it is today. The answer is that Pollard’s cause was not mainstreamed until recently, so most Rabbis were afraid to be associated with him. The few voices in the wilderness – I can single out Rabbi Pesach Lerner of the National Council of Young Israel for his selfless devotion – were drowned out by a chorus of timorous, tentative followers, not leaders, who waited until it became “safe” to support a Jew in his time of need. Then, they joined the herd.

    The herd mentality was also in full view sixteen years ago and throughout the Oslo process. Most Jewish organizations (again exempting NCYI, and ZOA too) – and most Rabbis– were petrified of opposing the Israeli government and standing up for Jewish rights of settlement throughout the land of Israel. Perhaps they were horrified at the notion of not being invited to the next photo op when Israel’s prime minister came to town, and so the warnings about the dangers of Oslo – the terror and the whetting of the Arab appetite for Israel’s demise – were not heeded. Opponents of the Oslo debacle were labeled warmongers, haters, users of vitriolic rhetoric, fascists and the like. One of my learned colleagues even proclaimed at a public Rabbinic forum on this matter that deliberated a statement of support for Jewish settlement in Israel that “we have no right to oppose the State Department.”

    That was a bitter failure of leadership on the part of the American Orthodox Rabbinate, who, in line with Rabbi Boteach’s thinking, came into its own when terror ripped apart Israeli society. Then, Rabbis assumed their “traditional” role as “professional mourners,” guiding the recitation of the right Psalms, invoking the Almighty to stop the bloodshed and bring peace, and intoning pleasantries that struck a hollow note when compared to the complete abdication of responsibility that preceded it. Why were they so silent ? They didn’t want to offend, they didn’t want to upset their audiences, they didn’t want to speak about “politics” from the pulpit, there were different views on the issue in the “Congregation” and so they didn’t want to take sides, or the Board of Directors had directed them to bore their audiences with anything but what was on people’s minds at the time. Thousands of Jews were killed and maimed, in part because of this diffidence, and it remains a shameful chapter in our history – yet to be rectified and with the offenders in Jewish life yet to be held accountable.

    In that regard – the failure of Rabbis to be effective, even controversial, leaders when required – I am in Rabbi Boteach’s corner.

    This is where he misses the point. Rabbi Boteach has been remarkably successful in creating a new Rabbinic prototype – the celebrity-Rabbi. The celebrity-Rabbi has a public face, but need not give shiurim or drashot, or visit the sick, or counsel the ailing, or even attend smachot. He deals in celebrity. He may lament the shallowness of the material lives of many Jews – especially as he does not receive a salary from them – but he dabbles in the same superficiality, and because of it remains in the public eye. I have never understood how the Jewish people are bettered through understanding the essence of Michael Jackson or Oprah Winfrey, or assuaging Rick Sanchez or even trying to make Chris Hitchens a little more religious. (In fact, I question altogether the spiritual value of debating atheists in public, as I find it hard to believe any listener will change his/her mind, much less the debaters themselves. The whole event therefore smacks of “Torah as show biz” or “Torah as entertainment”.)

     Rabbis have an obligation to disseminate the Torah idea to wide and disparate audiences, but properly, with the honor the Torah deserves. Trying to shout a Torah concept on a TV show or at a debate over the shrill voices of antagonists is not really “the honor of Torah,” nor particularly effective. The Rabbi then becomes just another talking head, in a society inundated by talking heads. But it is entertaining, and that I suppose becomes the whole point. It is somewhat fatuous to decry the emptiness of celebrity, and then make your reputation befriending and promoting celebrities, and then becoming one yourself.

      I take issue as well with the criticism of the lack of Rabbinic influence in Jewish conclaves – that Rabbis “are seldom, if ever, consulted on issues of activism or policy.” That statement per se is true, but misdirected.  Rabbis are not influential in Jewish organizations not because we are afraid to take positions (most of these organizations are superfluous anyway), but because these organizations are led by our oligarchs, who either bring in money to sustain them, or contribute it themselves. Some of these oligarchs even lead very lavish lifestyles that seem to draw a pass when their money is otherwise allocated to “productive” uses. But it is their money that matters, not their ideas; indeed, some of their ideas are so harebrained that they would be derided, if not for the fact that they put their money behind it. In the words of the old Jewish adage (in Hebrew it rhymes), “the one with the money is the one with the ideas.” Or, the Yiddish proverb: “with money in your pocket, you are wise and you are handsome and you sing well too.” Titans of business are not receptive to delegating decision-making to others who lack the same financial investment that they have made; in fact, they often assume their business acumen has provided them with insight into all areas of Jewish life. 

     Rabbi Boteach also conflates “influence” with media prominence (much like Newsweek does in its annual list of “influential Rabbis,” about half of whom I have never heard of, and I work in the field!). They are simply Rabbis who find their names in the public domain again and again, with the hype bigger than the reality. There are many rabbis with great influence over the lives of thousands of Jews who are unknown to the secular media, and just as well. Many of the Newsweek “Rabbis” are individuals who possess impressive organizational titles, but have no real influence in the Jewish world at all.

     Rabbi Boteach seems to admire Rabbis who are financially independent, or have established their own organizations and therefore are not dependent on any community. Those Rabbis can do great things, but a Rabbi who is detached from any communal structure is also dangerous, as he can say and do anything with impunity. There are such mavericks in every generation. Rav Yaakov Emden (1697-1776) was one, to take an example that will offend no one. He spent only five years as a shul Rabbi, but left after he received a license from the King of Denmark to own and operate his own printing press, which enabled him to pursue controversy and torment his ideological foes at will.  We have such mavericks today, as well, in a different context. They push the halachic envelope, and say and write whatever pleases them, because they are not accountable to anyone. It is easy to attack Jew-haters, Arab terrorists, neo-Nazis, et al – and    G-d-bless those who have a platform to do so and do it.

      But, what if you are even remotely accountable to others ? For example, and this in no way refers directly to Rabbi Boteach’s Values Network, with which I am unfamiliar: might a Rabbi who needs funding for some cause from the wealthy overlook that donor’s intermarriage, and thereby undercut the Torah message that perceives intermarriage as a horror and an incipient loss of Jewish identity ? Might a Rabbi who wants to curry favor with celebrities dampen the Torah’s vehement objection to homosexuality ? Would a Rabbi-columnist criticize the editors of the newspapers that publish his columns, admonishing them for printing material that is slanderous or salacious ? Hmmm… and for how long do you think those donations will be provided or that column will be carried ?

      The same holds true for the Rabbi who always finds fault with his congregation, and hectors them for one failing or another. Rabbis should – must – challenge their flock – but sometimes people just want to be engaged, illuminated and educated. Sometimes they just want to be inspired by the Torah and not disparaged for the flaws. Finding the right balance is a key to the successful Rabbinate. If Rabbi Boteach enters the pulpit (and rumor has it that he is starting his own shul in a neighboring town), he may find that life in the pulpit is different than the glamorous life of hobnobbing with celebrities.  Again, if he is financially independent (and it is a chutzpah that AJU thought to pay him less than the other participants in the atheism debate), then it won’t matter to him personally what he does or says, but he will find that people vote with their feet.

       A rabbi who is too polarizing just drives people away – in our world, they don’t stay home and show up three times a year; they just go to the shul up the road where the Rabbi is not such a nudnik. On the other hand (to paraphrase Rav Yisrael Salanter) a rabbi of a shul whom no one wants to leave is probably not challenging his people enough. I don’t know what the appropriate measure is – the optimum number of people who at any one time want leave a shul – and certainly people can leave for legitimate reasons, and sometimes the shul benefits from their departure (call it “addition by subtraction”). But in such a case, the Rabbi has lost the opportunity to teach them Torah and bring them closer to G-d, and not just harangue them about their lifestyles.

       Anyone can decry the wasted expense of weddings and Bar Mitzvas, and everyone should. The real dilemma is this: should the rabbi refuse to attend such a wedding or celebrations to make a point ? Sure, and if he chose that route, I can guarantee that he would not have to attend many more, because he would be looking for other work. And there is only so often you can castigate people for the “high divorce” rate – especially when it is not that high, both in real and in relative terms. Undoubtedly, you can put bodies in seats if you announce that Oprah is showing up one week, and Steadman the next – but is that what a shul is for ? Is that just a tool to entice people into the shul, or an end in itself ? And what moral compromises have to be made in order to accommodate the peculiar lifestyles of the rich and famous ? Those are all fair questions that need to be answered, once we overcome the obvious hurdle that, for most Rabbis, the rabbinate is not just a calling but also an occupation – the way they pay their bills. The Rabbi who is dismissed for being too controversial – or, for that matter, being too bland – has not done himself or his causes any favors, assuming he had what to offer the world of Torah.

    In essence, Rabbi is lamenting the lack of independence that the average pulpit Rabbi experiences, and I share in that lament. I heard this true story not long. A Chasidic Rebbe said to an American Orthodox Rabbi: “The difference between me and you ? Your baalei batim (congregants) choose you; I choose my baalei batim.” The sentiment is accurate, but the Chasidic norm is hardly a workable model in a Western, democratic society in which people’s opinions count and matter.

     That being said, Rabbi Boteach has done, as always, an admirable job in giving Rabbis and laymen food for thought. He has a unique ability to be self-critical in his writings, the hallmark of a striver for truth. (I find it hard to be self-critical in my writings. Wait a second, I guess I can for I just did !) His insistence that Rabbis should seek to be respected more than to be liked is trenchant and obligatory (of course, it is possible to be both respected and liked). His essay is therefore an effective tool to have people think about what kind of Rabbi they want, and for the Rabbi to consider the purposes and goals of his Rabbinate. Like everything else in life, those choices have consequences.  And if his essay forces Rabbis to re-think or re-tool our own approaches to controversial issues, and speak out more, even when the causes are unpopular and counter-cultural but mandated by Torah and justice, then his article will have served a valuable purpose for all.

The Challenge of Chanuka

   One brief and insightful idea about Chanuka from Rav Shlomo Aviner is worth sharing. When all is said and done, relatively very few Jews participated in the Hasmonean rebellion. Most Jews were Hellenists, many had despaired in the face of the reigning superpowers whose culture seemed superior to that of the Jews and whose might and dominance seemed invincible, and many others simply saw the struggle for religious freedom and regained sovereignty over the land of Israel under such circumstances as a futile quest. What held them back ? In a word: realism.

     A realistic assessment of the military and political conditions of the Jews was undoubtedly a major factor in the complacency of their society. The Greco-Syrian empire was too powerful, too numerous, too strong, and too sophisticated. They had the support of the elites, they were the envy of the ancient world, and their society was unconstrained by such niceties as monotheism – deference to a G-d who is the Creator of the Universe as well as the Author of the moral code by which His creatures are obligated to live. Many Jews found “freedom” in the enslavement brought upon them by Greek culture. They had no use for the Temple and its service, or for the parochial interests of the Jewish people in the face of the pervasiveness of Greek civilization.

     By contrast, Jews were few in number, militarily and politically insignificant, and not fully recovered from the debacle that led to the destruction of the First Temple. Many “leaders” of the Jews were impious, and the Temple service itself had been corrupted. Every rational argument – every slice of realism – dictated that all Jews simply accept their fate as a vassal of the Greek Empire, and, like all other conquered nations had done, just assimilate into the great Hellenist culture.

     One family stood in the way, and they too were realists, but realists of a different sort – with one added dimension. Yehuda and his men also knew the odds against them, the superiority of the enemy, and the defeat of even greater military forces than they could muster. But Yehuda also knew that running through all of Jewish history is a streak of anti-realism, or, better, said, a realism that takes into account Divine Providence.

    It was unrealistic for one family to go into Egyptian exile, and rather than blend into that mighty empire, instead emerge from bondage as a nation eager to return to its homeland. It was unrealistic to expect a nation of millions to survive 40 years in the Sinai wilderness, or defeat 31 Canaanite kings. It was unrealistic to expect Jews to weather destruction and exile to Babylon – and return and establish a Second Jewish Commonwealth. All this Yehuda knew, and so rather than being deterred, he was inspired.

    What he did not know was that it was unrealistic for Jews to survive as a nation the second destruction of the Temple, and a long exile in which Jews were tormented by Romans, Byzantines, Zoroastrians, Christians, Muslims, Nazis and Communists for 19 centuries. He certainly did not know that such a scattered and weakened people would meet with Divine favor and again – after 19 centuries – return to its divinely-granted homeland and re-establish an independent state, both historically unprecedented achievements, and all as predicted by the Jewish prophets of old.

    For many, realism sounds rational and cogent, but this type of realism – that fails to account for all possible factors – is misleading and ambiguous. The realism of conventional wisdom is, for many, an albatross, and leads to small minds thinking small thoughts, and constricting all the possibilities implicit in the renaissance of the Jewish people. They are today’s Hellenists, and their voices are strident and their writings abound. They preach despair, concessions, and surrender. They pride themselves on forecasting the “inevitability” of … a Palestinian state, the dissolution of Israel, Iranian nuclear weapons, Islamic-terrorist power. They say “can’t” when they mean “won’t” – and it is their fecklessness that fuels their conception of what is “inevitable.”

       For Jews, the “G-d factor” cannot simply be an intellectual exercise or a pleasant abstraction, but rather an essential component of our world view and our policy objectives. G-d’s Providence is our reality, and we ignore it at our peril. Even lacking prophecy today, one can attempt to look at events in Israel with a providential eye, even if the conclusions are speculative. The natural forces afflicting Israel today are stunning, as they are catastrophic. An enduring drought has been followed this week, even partially caused, the fires that have ravaged the north of Israel and tragically consumed so many lives. Perhaps – and I write this with humility – if Jews were not so eager to freeze the land of Israel, G-d would unfreeze the heavens over Israel; perhaps if we built the land together, we would not have to behold its burning under our feet.

    I don’t know, and as hazardous as it is to speculate in these areas, it is probably even more hazardous to ignore any such implications, and instead attribute everything to nature, geopolitics, money, power and the like. That is a brutal and cold approach to life – an ungodly view – that seems to be the coin of the realist realm.

     Chanuka is unique in that it was the very first time after the era of prophecy in which Jews (a small group, to be sure) arose and stated publicly that our faith in G-d is an active and practical element of our political calculations. It was not the last – and, as always, relatively few Jews even today account for the uniqueness of our history in their deliberations, and see through the “realism” that hampers and hinders us to a greater “realism” that is before us: the inevitability of Jewish destiny of which Chanuka is an annual and joyous reminder.

    May it always guide our decisions and thoughts, may we all rejoice together on this Chanuka, may G-d give us the strength to re-plant each tree and rebuild each home in the land of Israel, and may He send a speedy recovery to this week’s injured and consolation to the bereaved.

Why Obama “hates” Israel

     Well, “hate” is a strong word, an attention-grabber when used in a headline, but employed here as shorthand for what is a more restrained but still accurate question: why does President Obama seem to have such a visceral antipathy, disregard, disdain, or perhaps just indifference to Israel ? There is no natural empathy on his part for a beleaguered American ally. On the rare occasion when he says the right thing, he mouths the words with little emotion, reading mechanically from a script written by others. In the presence of Israeli leaders, his body language shows him to be uncomfortable and tense. There is little intuitive appreciation for the Jewish narrative, underscored by his much-touted Cairo speech (his outreach to the Muslim world that ultimately failed to achieve any objective) in which he justified Israel’s existence based simply on Jewish suffering in the Holocaust, then adding that this does not give Israel the right to persecute others or build settlements – as if that is the issue.

    Other presidents have evinced stronger personal ties with Israel, even if they were unsympathetic to Jews or some of Israel’s policies. One can dislike an ally and still perceive its value as an ally. It is important to underscore that I (and we all should) recognize that the American president is first and foremost the president of the United States, and it is his sworn obligation to pursue policies that further the interests of the United States. Too often, some Jews assume that the American president has to be a closet-Likudnik to be acceptable (or, considering, the pathetic performance and lack of principle of most recent Likud prime ministers, a closet member of the Ichud Haleumi, the National Union Party). That is untrue and unfair, and we should expect policy differences to arise on occasion, as a superpower like the United States has to balance a greater number of interests that does a small regional power like Israel. Still, something seems to be missing in the Obama-Israel relationship that transcends policy and veers into the personal. What might that be ?

    The American people have long been avid supporters of Israel and the narrative of Israel. That has waned somewhat in recent years, as Americans have tired of the endless Middle East conflict, and especially among self-proclaimed liberals. Yet, in an April 2009 poll by Zogby International, just 10% of Obama voters, but 60% of McCain voters, wanted the president to support Israel. Eighty percent of Obama voters supported getting tougher with Israel, while 73% of McCain voters disagreed with that stance. Two-thirds of Obama voters want America to dialogue with Hamas, while four-fifths of McCain voters oppose that.

     A Gallup survey from last spring revealed that Americans overwhelmingly support Israel over the “Palestinians” – 63%-15%. However, measured another way, only 48% of Democrats supported Israel, as opposed to a whopping 85% of Republicans who supported Israel. Whatever this says about the Jews’ unthinking fealty to the Democratic Party, and it should speak volumes, it is clear that President Obama is not that far removed from his party in his attitude to Israel. What brought this about ?

    Historically, there are three compelling factors that drove the America-Israel relationship, both as friends and as allies. Loosely, they can be defined as the Religious Factor, the Values Factor,  and the Strategic Factor. The three somewhat overlap, sometimes intersect, and, to be sure, various presidents have allocated the weight of the three in differing ways, resulting in slightly different approaches. (The notion shared by some Jews and Jew-haters that America’s support for Israel is based on Jewish votes and political donations is more perception than reality. There are relatively very few Jews in the United States, and most support and vote for the Democratic candidate in any event – regardless of his enthusiasm for Israel. A candidate cannot be perceived as “anti-Israel” – a very amorphous definition, in any event – but he need not be perceived as “pro-Israel.” Sad to say, most Jews would vote for a candidate who was pro-abortion but lukewarm on Israel than for a candidate that is pro-Israel but anti-abortion. Exhibit #110: President Obama, who had other facets that elicited Jewish support as well. And as prosperous as American Jews are – non-Jews have even more money that is lavishly contributed to their preferred candidates.)

      THE RELIGIOUS FACTOR: Americans, a religious people, have long been enamored with the Bible and the story of the Jews. Presidents from the time of John Adams have been avid proponents of the return of Jews to the land of Israel, and that support – with obvious exceptions motivated by antipathy to Jews and the need to scurry favor with Arabs – has animated American policy and been consistently reflected in the attitudes of the American public for the last two centuries. This concept undergirds the passionate support for Israel found today in the tens of millions of Americans who are Christian evangelicals. The realization in our day of the historic vision of the prophets of Israel of the ultimate return of the Jewish people to the land of Israel is simply irresistible, and Americans have a keen awareness and appreciation of it.

     THE VALUES FACTOR: Americans have perceived the State of Israel since its re-establishment in 1948 as a beacon of light in a region blighted by darkness. Israel is the only real democracy in the Middle East; the other “democracies” have to make regular allowances for the whims of despots and monarchs and the potential dangers of genuine freedom. Israel is rightly seen as representative of American values and aspirations in terms of individual liberty, personal freedoms, democracy, a free press, an independent judiciary and often a dysfunctional government – all things dear to Americans. So American presidents have routinely referred to the “shared values” of America and Israel – both proud outposts of freedom that are difficult to maintain in a hostile world.

    THE STRATEGIC FACTOR: Concomitant with shared values and engendered by them is Israel’s strategic value to America. Especially during the Cold War, and after PM Ben-Gurion cast Israel’s fate with the West and not the Soviet bloc, Israel was long perceived as America’s only true ally in the Middle East. Its existence prevented the Soviets from complete domination of the region. Israel’s military conflicts regularly served as testing grounds for America’s weapons versus the Soviet’s weapons, not to mention the boon to American security from captured Soviet weapons that were then analyzed and countered (from the first MIG-21 turned over to the US by Israel in 1966, to countless other weapons systems). In the United Nations, useless and harmful though it might be, Israel has the most consistent record of voting with the United States of any country in the world, even when we factor out that most UN resolutions seem to condemn Israel.

     In the war on terror, of course, America has no stronger ally than Israel, and has greatly benefited from Israeli tactics and intelligence. The two countries – the primary targets of Islamic terror – have both endured sudden explosions of terrorist atrocities committed against their civilian populations. Shared suffering has to some extent deepened the bond between the two nations, both an alliance and a friendship.

      Obama’s Israel problem can be traced to the fact that he subscribes to the merits of none of these factors. The media drumbeat that clamored for his election did its best to suppress the implications of the fact that Obama was spiritually reared not in the mode of traditional Christians but in a church that was a unabashed exponent of black liberationist theology – that the Bible was the “white man’s religion” (Malcolm X’s phrase) and needed to be redefined as an instrument that would advocate the overthrow of oppressors of the black man. As they saw it, the Bible justified racism, slavery, segregation, economic discrimination and other societal ills. Such a Bible is not to be used as a proof text for Jewish rights anywhere, and the “real Jews,” according to the hard-core theologians are the oppressed blacks overcoming the persecution of the new “Egyptians,” the Americans. No wonder Obama had to throw Reverend Wright under the bus; the real question is how he could have sat in those pews for 20 years listening to this claptrap, unless he himself believed at least some of it.

   Thus, Obama does not naturally see America as a force for good in the world, the only nation that spreads liberty and freedom to oppressed nations. His default position is that the US is an imperialist nation, a colonizer that has exploited the Third World, and even increased the suffering of millions. That is why Obama has seen fit to go around the globe apologizing for American misdeeds (Africa, Asia, Arabia, South America) without even acknowledging the life-saving, civilizing benefits of American interventions, and why the disdain he feels towards Israel is also directed at allies such as Britain or Canada. No prior president ever ridiculed, as Obama has, the notion of “American exceptionalism,” that the US is different than other nations and uniquely suited to exporting virtues like freedom, liberty, individual rights and democracy. The “shared values” that have always bound America and Israel are perceived by Obama as contrived, hypocritical, phony and arrogant – if anything, they are grounds to downgrade the relationship, as he has done.

   Consequently, it seems clear that President Obama sees Israel as a strategic albatross, not an ally. His outreach to the Muslim world is complicated, if not impaired, by the America-Israel relationship that he inherited and that has been a staple of American foreign policy for decades. The Cold War is long over, and itself was founded on a bi-polar view of the world in which America was the natural leader of the free world, a locution that this president likely finds troublesome and rejects. Israel exists, in Obama’s strategic view of global affairs, only as an irritant – and the alliance is a relic of the past that has to be rolled back.

    Nothing in the Israeli narrative resonates with Obama and so his dislike for Israel is ill-concealed, and reflected in his policies and attitudes. Indeed, Obama’s discomfort with the narrative and foundational principles of Israel mirrors his discomfort with the narrative and foundational principles of the United States. There are several implications of this analysis. First, it would certainly behoove an Israeli prime minister to disabuse himself of the notion that there is some policy or initiative he can undertake that will sweeten a relationship that has gone sour. There is nothing he can do (not that Netanyahu foolishly won’t try anyway), and to blur all Israeli red lines in the hopes of changing Obama’s world view is a pipe dream, if not a fatal allusion. Second, Obama must be removed from office, and the 2012 election is therefore critical – for many reasons that do not all relate to Israel. Sensible Jews will have to overcome their whimsy of blindly supporting Democrats, and this despite the inevitable charm offensive that will include forced smiles, empty rhetoric that employs Yiddish or Hebrew words, accusations of racism, weapons sales, and who knows – perhaps Obama will even hold his nose and briefly visit Israel, which, along with Zimbabwe, seems to be the only country on earth he has not yet visited.

    Third, in the short term, Jews will have to cultivate warmer relations with the new Republican House and friendly Democratic congressmen, and bear in mind that Israel’s base of support in America today is not in the White House, but in the Congress and, more importantly, with the American people. They are the ones who will resurrect and strengthen this relationship that reflects so well on both countries and can yet benefit all of mankind.