Anatomy of a Smear

Posted on November 24, 2017 | 5 comments

As if on order, no sooner had I written “Life with a Smear” when we were presented with a real life example of a smear – a deliberate and conscious attempt to manipulate and distort the words of a public figure in order to shame her, force an apology, get her fired and ruin her life and career – all for the purpose of gaining some petty, partisan, political advantage.

The other day, Israel’s Deputy Foreign Minister Tzipi Hotovely purported to “disrespect” and “outrage” “all of American Jewry” (these are actual quotes from her critics) by articulating basic truths of which most American Jews are aware. Asked why there is a disconnect these days between much of American Jewry and Israel on diplomatic issues, and how such matters as the “Kotel” controversy have angered such a large part of American Jewry, she answered that Israel is the homeland of all Jews, “of all streams,” and every Jew should come live here and thereby influence Israeli society. But, she added, most American Jews are “not understanding the complexities of the region,” as they are –and here are the phrases that allegedly ticked off the self-appointed leaders of the branches of American Jewry that are in such a steep decline – “people that never send their children to fight for their country, most of the Jews don’t have children serving as soldiers, going to the Marines, going to Afghanistan, going to Iraq. Most of them have quite convenient lives. They don’t know how it feels to be attacked by rockets.”

If we parse her words fairly and objectively, it is clear that her sentiments are true and indisputable. Most American Jews do not have children serving as soldiers, Marines, in Afghanistan or Iraq. That is obvious, and I would speculate that most American Jews don’t even know someone who serves in the American military or served in Iraq or Afghanistan. (I do – a young former congregant was a Marine who fought during some of the harshest combat in Fallujah, Iraq, and I was proud to officiate at his wedding at which he wore his full dress uniform, replete with sword, and of course a good number of chaplains.) But most don’t, and that is true today of most Americans.

This is not because American Jews are selfish, uncaring, unpatriotic or disloyal. In truth, we are underrepresented in the American military according to our percentage of the population, but that has to do mostly with the underrepresentation of particular socio-economic brackets in the American military and the underrepresentation in the military of sections of the country where most Jews live. The higher socio-economic bracket to which one belongs and the more liberal the area of the country in which one lives, we find the lower the rate of participation in the military. This is true for Jews and non-Jews. We can quibble whether this should be so but not whether it is so. It is, and so it has been since the United States abolished the draft 45 years ago. (Parenthetically, only 25 % of the current members of Congress have served in the military, compared to close to 80% of the congressmen in the 1970’s.)

What Tzipi Hotovely said is absolutely true.

But this is how a smear works: Rick Jacobs, the leader of Reform Judaism who has become an open foe of a strong, proud, traditional Israel, castigated her for being “ignorant and ill-informed,” because, as he said, “my father served with distinction” in the American army. Indeed – we honor his father’s service! – but she did not say that Jews have never served in the American military (“never send” is not the same as “never sent,” and even that phrase was clarified), but rather that most Jews “don’t” serve in the American military. Note the verbal legerdemain – pretending her remarks were a blanket statement about the past rather than a comment on the present. That is rank dishonesty, and he should be ashamed of himself for engaging in it.

The point is not whether his father served or even whether he served (I assume he didn’t; he and I both came of age after the United States switched to an all-voluntary military). When there was a draft, Jews were drafted and served like any other citizen; American Jews fought in World War II in a greater proportion than our share of the population. I’ve walked the grounds of the American military cemetery at Normandy. The Stars of David that mark the graves of the dead American-Jewish soldiers stand out, if only because the thousands of crosses are arranged so neatly. But they are there, in almost every row. She was speaking about current events, how most American Jews today are detached from a military life, and how that surely taints their views on Israel where fighting in the military in an existential conflict that will not end is part of life and the expectation of almost every teenager. And she is correct – so correct that I would be curious to learn how many of her critics, or her critics’ children, have fought in the American military.

Here’s another shameful smear: the accusation that she was disrespecting all those young American Jews who go to Israel and enlist in the IDF. Again – smear. Distortion. Misrepresentation. Lie. And this is how it works – did she mention lone soldiers? Did she mention the IDF? Of course not. Look at both her words and the context. In our community, many dozens of youngsters over the years have enlisted in the IDF, and we are proud of all them. But have any of them fought in Afghanistan or Iraq? Not to my knowledge…   So this is a blatant effort to willfully distort her words. She made no reference to the IDF – so how can she be accused of disrespecting those who fight in the IDF? But this is how the smear game works – more verbal sleight-of-hand – denouncing someone for what was said and is true by attributing to them things that were not said and are false.

There are two real problems at play here, and Minister Hotovely is responsible for neither of them. The officialdom of the heterodox movements is uncomfortable, even resentful, of a successful woman who is proudly Jewish, proudly religious, proudly traditional, proudly Israeli and proudly right-wing.  She undermines several of their persistent narratives about Orthodoxy and traditional life in Israel. Seeing the Deputy Foreign Minister of Israel wearing a shaitel must gall them. Too bad – for them.

And the bigger problem is this: with the heterodox movements in a free fall, both in terms of raw numbers as well as influence in American politics because of their persistent liberal bias, they need an enemy to energize their base. They need periodically – these days, it’s every few weeks – to find a scapegoat, an accusation, an insult or a cause to get their people riled up. It can be the Haredim to whom they attribute all sorts of mischief and ill-will. It can be the Kotel, where suddenly – literally, suddenly, after many decades – the status quo of exclusively traditional prayer bothers them. It is as if they woke up one day and realized – or contrived – that the status quo must bother them. It can be the non-acceptance of their conversions, their rabbis, or their modes of worship in one form or another. It can be the growth of the settlements or a forceful response to Arab terror or Gazan rockets. But it is always something.

That is why even an apology from Tzipi Hotovely, which she proffered because that is the way the smear game is played (and shame on the Prime Minister for not standing behind her), will not suffice for the complainants. They want her and her kind out! It is not her but what she stands for that irritates them. She is a constant reminder of what they too could have – with their children and grandchildren – if only they would return to the honest study of Torah and the true observance of mitzvot. That is why they seem to be perpetually aggrieved and always cross about something going on in Israel.

When many Israelis speak of “American Jewry,” they conjure to themselves a benign image of Jews who proudly love and support Israel, feel a deep emotional bond, and constitute a solid bloc of the type of encouragement and cooperation that one can expect from family. Would that it were so – but those days are long gone, sadly. Most American Jews today are unaffiliated – they do not identify as Orthodox, Reform or Conservative. They don’t feel that bond with Israel that their parents and certainly their grandparents did, most by far have never even visited Israel, and the ranks of American Jewry (including the heterodox movements) have been decimated by intermarriage that has obviously sapped their identification with Jews and the Jewish State. And the heterodox movements are permeated with Western ideas and values that occasionally conflate with Jewish ideas and values, but not always, and they can by and large no longer tell the difference.

The cause of Israel struggles today on college campuses because too many young Jews are cut off from their Jewish identity. The more the Jew is disengaged from Judaism, Torah, mitzvot and Jewish values, the more he or she will be disengaged from Israel. It is a tragic but accurate formula – that is why Minister Hotovely was banned by a “Jewish” group from speaking at Princeton – but there is little that Israel can do to reverse that trend. Identification and support for Israel will result from an enhanced sense of Jewish identity but those young Jews who are estranged from Israel have already embedded another identity and set of values and priorities. That is what has to be reversed and at this the heterodox movements are ill-equipped as they have long fostered an alienation from Torah.

That is why they force themselves to be outraged, manufacture slights and insults, and are avid players of the “Gotcha Game,” in which they monitor every single word of their targets in order to find the one word that they can wrench from context, cast in the most negative light or otherwise twist and falsify – all so that they can show relevance to their dwindling flock and their fellow travelers in the secular media. This is the smear game in action.

It would be edifying if Israelis truly understood what is happening in American Jewish life, paid less attention to the instigators of insincere indignation, and more attention to those Jews whose Jewish children and grandchildren will be building Torah, supporting Israel, making aliya and preserving the future of the Jewish people. And, of course, it would be an absolute delight if all Jews – of every stripe and background – did the same, and in so doing brought the era of redemption closer.

 

5 Comments

Posted in Contemporary Life, Current Events, Israel, Jewish History

Life With a Smear

Posted on November 16, 2017 | 7 comments

The world is awash in gossip, slander, endless accusations, the intentional dissemination of rumors and innuendo, and reckless disregard for propriety, the norms of justice and the proper redress for wrongs, imagined or otherwise. Trial by media is the new normal. Trial by judges or juries that require the adduction of evidence and witnesses and proof beyond a reasonable doubt or even by the preponderance of evidence is passé, old-fashioned and behind the times. They are certainly less effective in destroying the lives and reputations of the targets whose guilt might not be proven in a conventional manner. For all the sanctimonious talk about progress and modernity, one might wonder whether or not duels were a more civilized form of resolving disputes than this is. Note: I am not calling for the re-institution of duels.

Jewish law is quite clear and in marked contrast to the perverse culture that surrounds us. One is not only prohibited from believing lashon hara (defined as any statement, even true, that tends to disparage the reputation of the subject) but one is also obligated to justify or interpret favorably even criminal or unseemly actions that we view with our own eyes – much less those we hear about from others. Jewish leaders, from the time of Moshe until today, have often been subject to cruel and despicable slander. All, obviously, were baseless, and all were intended to denigrate and marginalize them and reduce their influence in Jewish life.

The smear has become routine in public discourse and the saga of Judge Roy Moore is just the latest example. I have no truck with Judge Moore and no idea whether or not the accusations of vile misconduct against him are true. I will make two predictions (always risky but nonetheless): he will not become the Senator from Alabama and the day after he drops out or loses the election his accusers will disappear from the public eye never to be heard from again. For even his most vociferous (and even sincere) opponents must concede that the sole purpose of these accusations is not to find justice for the alleged victims but rather to achieve some petty, partisan political goal. But this is nothing new.

Recently, the acclaimed investigative journalist Sharyl Attkisson wrote a book entitled “The Smear: How Shady Political Operatives and Fake News Control  What You See, What You Think and How You Vote.” It is an enlightening and frightening tale of the extent to which modern politics has become a game of money and power but a game that is fueled by lies, falsehoods, accusations, allegations, rumors, innuendo, and anything that can manipulate the gullible public in providing money or votes for a particular candidate or leave them disgruntled enough that they simply do not vote for the candidate to whom they would naturally incline. (After all, despite the protests to the contrary about the importance of voting, any candidate would rather have you stay home and not vote than go out and vote for the opponent.) Hence, politics has become a bi-partisan sport of character assassination and simply….lies.

This has always existed to some extent but it has reached new levels with the capacity to reach massive numbers of people in mere seconds and the rigorous scientific study of words, phrases, images and particular charges that sway particular voters. Campaigns have become nothing more than the steady drip of innuendo that, like the kikayon of the prophet Yonah, make a brief splash and then disappear overnight. Her book is filled with numerous examples, and even admissions of the players that this is the game they play. Remember last summer when the news blared that Melania Trump came here as an illegal immigrant and worked without a visa, and candidate Donald Trump was lambasted for his hypocrisy in marrying such a person? Maybe you do, maybe you don’t – but it was all fabricated, simply made up, all her papers were in order. It’s the exposure of this “breaking news!”  that mattered to the disseminators – the instinctive impression on the listeners – and not whether the charge was false or FALSE. It was actually TOTALLY FALSE. That is just one of dozens of examples she cites.

So too – in my lame attempt to be bi-partisan – the persistent allegation that Barack Obama was born in Kenya and not in the United States. Very interesting, but few noted that such (even if true) would not have disqualified him to run for the presidency as long as his mother was an American citizen. This was born out by the 2016 election when a handful of diehards pointed out that Ted Cruz was, in fact, born in Canada. Indeed, but he remained eligible because his mother was an American citizen. From a Constitutional perspective, it matters not whether you were born in Canada or Kenya. But that too was fake news, designed to tarnish the candidate rather than educate the public.

Attkisson traces the birth of the modern smear movement to the “borking” (yes, it became a verb) of Judge Robert Bork whose nomination to the Supreme Court  was rejected by Congress because of tendentious and repugnant accusations raised against him. But it has risen to a whole new level. Do not think for a moment that modern journalists pound the pavement and wear out their shoes trying to uncover dirt on candidates; that might have happened long ago. Today, most journalists are partisans (many reporters and columnists coordinate their writings with the campaigns they support!) and they are fed opposition research by those campaigns and do little background investigation about them. The slightly ethical will at least try to interview the accusers; the less ethical will just publish accusations that have already been disseminated on the internet, on the grounds that if it is on the internet it is already newsworthy. As consumers of news, we are fed narratives that have no connection to truth and myths that shape or reinforce our voting patterns. The examples are legion and I recommend the book. She quotes the Nazi propagandist Goebbels: “It would be possible to prove, with sufficient repetition and a psychological understanding of the people concerned, that a square is in fact a circle.” And, as Jews learned all too well, “A lie told once remains a lie but a lie told a thousand times becomes the truth.”

Donald Trump was a master at deflecting the dirt thrown at him by flinging dirt at his accusers and his opponents. He did this during the campaign, and now as well. Allegations  against him of Russian “collusion” are simply turned against Hillary Clinton and her Russian “collusion.” (Full disclosure: I have met and spoken with Russians more than 100 times in the last year, almost all in shul. Nevertheless…) Obviously, Trump was successful in navigating this swamp, but the swamp has only deepened.

How does it work? Attkisson defines a smear in this way: “In simple terms, it’s an effort to manipulate opinion by promulgating an overblown, scandalous, and damaging narrative. The goal is often to destroy ideas by ruining the people who are most effective at communicating them…The smear business is interminable and eminently profitable…Imagine trying to focus on your job or family while professional smear artists engage in a 24/7 operation to discredit and controversialize you. To them, it’s second nature. They’ve perfected their techniques. They maintain a constant pressure. Their slander alienates your bosses, clients, colleagues, and the general public. They isolate you from your support system. Eventually, your own family and friends start to wonder about you. You feel the icy chill of distancing from those you consider closest.”

And right from Saul Alinsky’s Rules for Radicals: “Pick the target, freeze it, personalize it, and polarize it.”  For sure, such tactics have seeped into the Jewish world as well, and the agendas that are hostile to Torah do not hesitate to “controversialize” their adversaries or to lie, distort and malign in order to achieve their goals.

For the world, Sharyl Attkisson concludes with this synopsis: “For now, one thing you can count on is that most every image that crosses your path has been put there for a reason. Nothing happens by accident. What you need to ask yourself isn’t so much ‘Is it true, but Who wants me to believe it—and why?’”

But Jews have to ask even more potent questions: how seriously do we take the Torah and its admonitions against lashon hara? How do we ostracize purveyors of lashon hara in our community and in the media? How do we erase from our minds the negative images that lashon hara imprints? How do we protect the innocent and potential victims against possible abusers without drenching ourselves in lashon hara? And how do we inculcate in the religious public that civil disputes are the province of Bet Din and criminal accusations are the province of the secular court system – and not the media, in either case?

Life with smears is the inevitable consequence of trial by media and the inundation of our world with lashon hara. We should rise above both and set an admirable example for the rest of society.

 

 

7 Comments

Not-So-Smart Phones

Posted on October 20, 2017 | 4 comments

The narrative of creation accounts for many details of our origins but obviously not all, so what is included must be of great import. And of course the Torah was not given to us to teach cosmology, science, or even history but rather to teach us morality – not how we came to be but why we came to be, and how we should live. And so the nuggets of information provided about the ancients should catch our attention.

Thus we are taught that Lemech had one son named Yaval, “and the name of his brother was Yuval, the forerunner of those who play the harp and the flute” (Breisheet 4:21). Yuval was the original music man. And Lemech’s other wife Tzila “also gave birth to Tuval Kayin, the forerunner of those who sharpen and craft implements of copper and iron” (ibid 4:22). These facts are certainly interesting, but what’s the point?

And note the contrasts: the Netziv commented that the harp and the flute have dueling functions; the harp soothes while the flute arouses. They are not generally played together, and yet Yuval played both. So too, the instruments that were manufactured by Tuval Kayin could also be put to disparate uses. Tuval Kayin, like his great-great-great-grandfather Kayin, was also a farmer, so he created tools that made the work easier. But Rashi wrote that that he was too much like his ancestor Kayin, who murdered his brother Hevel but was not very efficient in carrying out the dastardly deed, But Tuval Kayin was so named because he perfected the craft of Kayin, manufacturing weapons of homicide like knives and daggers. So too Yuval the music man who used his music for idolatrous worship. What exactly are we being taught?

The Wall Street Journal recently featured a long essay by Nicholas Carr that should wake us up to the realities of the new world and the potential dangers that technology present. We always see the good, the benefits and the advantages in every modern invention but rarely internalize the downside, the struggles, or the changes for the worse, if we even do more than pay lip service to it. And so it is with the ubiquitous Smartphone.

Smartphones have become indispensable; more than half its users cannot imagine life without a product that didn’t even exist less than two decades ago. Traditionally, we have worried about the moral and spiritual dangers that are extant. I, like many rabbis, have railed against people even bringing Smartphones to shul, much less using them during prayer. Sadly, some people just can’t help it, and can’t disconnect from these devices even for a few moments. We have all witnessed people answering emails or texting during the davening (a real embarrassment to the shul and its sanctity as well as an insult to G-d in whose presence they presumably stand) and all been irritated by phones ringing during davening (although, fortunately, it is less of a problem in our parts).  But the essay makes a different and much stronger point: these Smartphones are making us dumb and our children even dumber. And that is a real, and in many venues an uncontrollable, problem.

The advantages are numerous. Smartphone provide with heretofore unimaginable convenience and an ever-increasing array of diversions. Who could have dreamed even a few years ago of a hand-held device that serves as a phone, camera, mailbox, photo album, computer, every newspaper and magazine you want to read, every movie, television show or sports program you want to watch, a calendar, a diary, a siddur, Tanach, Shas, Shulchan Aruch and much more? But Smartphones come at a great cognitive cost, and that’s what the research is showing. Just hearing a ring or a vibration makes it more difficult to concentrate. And when people hear a buzz and don’t check their phones, immediately their blood pressure spikes, their pulse quickens and their problem-solving skills decline. The ramifications for us will be clear in a moment.

In one study, three groups of students were given a test. One was told to keep their phones on their desks, another in their pockets or purses and a third group in a different room. Those whose phones were in view did the worst, those whose phones were in another room did the best, and those whose phones were present but in their pockets came out in the middle. Their mere presence drains away our mental energy and detaches us from our surroundings.

Obviously, those who people who bring phones to shul will have worse kavana even if the phones are off, and kavana is something with which we struggle under the best circumstances. Even more seriously, schools that allow children to bring their phones are wasting the parent’s tuition money. The children will simply not learn as much, their cognitive skills and ability to concentrate will decline precipitously, and then we will wonder where we have gone wrong. It is also worth noting that the mere presence of a phone diminishes the concentration of all those who see it, even if they do not own it, because it reflects the universe of opportunities, delights and fantasies in the great beyond, which always seem more interesting that whatever one is doing at the moment.

And worse: we are impairing our social skills through addiction to these devices while our children are not developing any social skills at all. Relationships suffer, if real ones at all exist. Smartphones serve as a constant reminder of all the friends we could be chatting with electronically, so they grab at our minds even when we are talking to live people, leaving those conversations shallower and less satisfying. Read “Reclaiming Conversation,” by Sherry Turkle, and you will realize that the ubiquity of Smartphones makes us less productive (even as we think we are being more productive), destroys our capacity for self-reflection, and prevents us from living in the moment with real people. It has spawned a generation that prefers texting to talking and virtual interactions to real ones.

These phones are not just in our hands but they are inside our heads. They hijack our attention and constitute a “supernormal stimulus” such as the world has never before seen. And we remember less, because everything is out there, accessible with a few taps of a finger. But William James, the 19th century American psychologist and thinker, said that the art of remembering is the art of thinking. We encode certain information that enables us to think conceptually, to make intellectual associations. When we stop doing that we create delusions of intelligence, with people feeling they know more but actually know less about the world around them. That’s why so many college students struggle to place the Civil War or World War II in the right decade (or quarter-century) and have no idea how many Supreme Court justices or United States Senators there are.

The only hope – the only answer – is to learn how to disconnect. Shabbat is great for that but it only comes once a week. Shul is even better – twice a day, morning and night. Leave the phone at home, period, or in the car. Carve out disconnect time as well with spouse and children. And parents who send their children to school with Smartphones are forewarned; the phones are smart but the people who cannot disengage from them become dumber. That’s the science.

The Torah introduces these ancients as the pioneers of innovation, which began with them and has not ceased. Yuval’s music brings joy, inspiration and comfort but can also be used for debauchery and idolatry.  Tuval Kayin’s inventions were great for farming but also for homicide and mayhem. It’s not history; we are not accounting for the dates of the Bronze Age or the Iron Age. It’s Mussar, designed to tell us how to control all new inventions but not have them control us. Every invention is morally neutral, with positive and negative qualities. Rashi says that the sons of Lemech failed in their understanding and embrace of the new technology and let themselves be swept away by the immoral possibilities and their potential for evil and dehumanization.

That same potential exists in all of us, until we internalize the notion that everything created is primarily for the glory of G-d and must promote His service.

 

 

 

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Posted in Chumash, Contemporary Life, Current Events, Machshava/Jewish Thought

Succot and the Nations

Posted on October 4, 2017 | 4 comments
(This was first published as a front page cover essay in the Jewish Press, October 4, 2017)

     One of the unique features of the Succot service in the Bet Hamikdash was the daily offering of bulls, with the number declining from thirteen on the first day to seven bulls on the seventh and last day. Throughout the holiday of Succot, a total of seventy bulls were offered, corresponding to the proverbial seventy nations of the world. These bulls served as atonement for their sins which would ensure that they, too, were blessed, with heavenly rain and prosperity. “Rabbi Yochanan said: Woe to the idolaters who lost something and they don’t know what they lost. For when the Bet Hamikdash existed, the altar atoned for them. And now [with the Temple destroyed], who will atone for them?” (Masechet Succa 55b)

     Indeed, who – or what – does atone for the nations of the world today?

     As we celebrate Succot this year, it is clear that the world is troubled. From threats of nuclear war emanating from North Korea to the scourge of radical Islamic terror that has Europeans experiencing the anxieties to which Israelis have long become accustomed, world peace, harmony and even coexistence seem like unattainable fantasies. Some nations still lift their swords against other nations but more lethal weapons and a dearth of elementary humanity are more typical. It is a world in need of atonement, which means a re-direction of its energies and objectives.

     Perhaps even worse than the geo-political nightmares that abound is the collapse of the universal morality than mankind honored for centuries, if not millennia. Even if failures were frequent, hypocrisy not uncommon and the perpetration of horrors rationalized, at least there was always a sense that an objective morality existed and that the divine will needed to be ascertained and implemented.

      But G-d has largely disappeared from Western society and His will no longer inspires the moral conclusions of mankind. Biblical sins have been nullified and marriage has been redefined. For the first time in American history, more Americans today are unmarried than are married. The European birthrate is below replacement level and its eventual decline and transformation seems inevitable. Acts that were once considered unseemly and properly kept private are today routinely publicized and lionized. All sense of propriety has been shaken.

      Something changed dramatically in Western society over the last century, for the worse, and the dividing line seems to be in the 1960’s.

       Before the 1960’s, sin existed, and all the moral maladies of modern man were extant, but they were kept hidden for the sake of propriety. It was assumed that certain vices (say, adultery) were wrong, even despicable, and polite society could not tolerate them. What was considered scandalous, appalling and reprehensible in Hollywood sixty years ago is de rigueur today, and properly marketed, can even boost one’s career rather than kill it. Not that long ago, having a child out of wedlock was shocking and unwed mothers gave birth in hiding. Today, roughly 40% of American children are born out of wedlock, and even the term “wedlock” is derided. Alternative lifestyles are celebrated, and even many Jews – presumably, the possessors and propagators of the divine morality – have embraced the modern amorality. Respect for authority – parental, political or religious – has deteriorated, exactly as the Mishnah (Masechet Sotah 49b) predicted would happen in the pre-Messianic era. G-d’s will as explicated in the Torah is immaterial to an increasing number of Jews whose values are rooted in the prevailing liberal orthodoxies and are accordingly malleable.

     Atheism has always existed (Tehillim 14:1) but has had a renaissance in the modern world. More than 10% of Americans consider themselves atheists, less than two-thirds characterize themselves as religious in any sense, and the trends are not positive. Traditional morality is mocked as antiquated, parochial, narrow-minded, bigoted, intolerant, mean-spirited, and worthy of suppression, while the new notions are lauded as progressive, enlightened, tolerant, sophisticated, and assumed in polite company to be the societal norms that must be shared by  all right-thinking people. It has been a dramatic shift in attitudes.

      What changed in the 1960’s?

      Some look to the Kennedy and King assassinations, the civil unrest in American cities, or liberal Supreme Court decisions that removed G-d from the classroom and overturned laws that attempted to regulate private behavior. Others point to the Vietnam War, Woodstock and even later to Watergate as the watershed moments. Certainly, they all played a role, but they are more symptoms than causes of the moral transformation of American life. To me – and this is pure speculation – the turning point in the modern history of the world, as strange as it sounds on the surface, was Israel’s victory in the Six Day War in 1967, whose 50th anniversary was celebrated several months ago.

      Please allow me to explain. One of the grandest prophecies in the Torah, one that is being fulfilled before our eyes, is G-d’s promise to restore the Jewish people to the land of Israel before the end of days. “And G-d will bring back your captivity and have mercy on you…” (Devarim 30:3). Rashi notes the grammatically arcane use of the verb “v’shav” instead of “v’haishiv,” and comments (citing Masechet Megila 29a) that G-d, in a sense, returns from the exile with us. “It is as if the Divine presence rests with Israel in the hardship of exile, and when they are redeemed, He includes Himself in the redemption and He returns with them.”

       Here is my theory. The Divine presence went into exile with us almost two millennia ago and has now returned with “your captivity” to Yerushalayim and the land of Israel. It was the triumph of the Six Day War, Israel’s liberation of Yerushalayim and especially Jewish sovereignty over the Temple Mount – after nineteen centuries – that symbolized G-d’s return. If every day for millennia we prayed several times, “May our eyes behold Your return to Zion in mercy,” Jews fifty years ago witnessed it. If we bless G-d as “the One who restores His presence to Zion,” we have been blessed and fortunate to have seen the beginning of that process.

       But if we posit that during the exile, shechinta b’galuta, the divine presence was in the exile alongside us, then it is also true that with the return of the divine presence to Israel and Yerushalayim, the shechina has receded from the exile, from America, Europe and the Middle East and North Africa, home to most Jews for almost two millennia. As the divine presence in the exile began to retreat in the 1960’s (and do note that the first breaches in the moral order occurred in the early 1960’s), as Yerushalayim became sovereign Jewish territory and Jews flocked to the land of Israel from across the globe, G-d’s “presence” among those nations declined and began to disappear. As a consequence, His moral norms that had guided Western man for centuries began to depart from public life as well. In their place, modern man has substituted immorality, even an inversion of morality, dysfunction, breakdown of the family, loss of values and even paying lip service to values, and the loss of shame.

     With a loss of the divine presence among them, the nations of the world began to create their own moral norms, fabricate their own value systems, and not a small number of Westerners have fancied their conclusions as reflecting a superior morality than the one that G-d offered His subjects, both Jews and Gentiles. It is a new world in which even mentioning G-d in public is mocked by the self-styled elites. Note as well that intermarriage, which hovered around 5% until the 1960’s, has skyrocketed since.

      Certainly, G-d’s “glory fills the entire universe” (Yeshayahu 6:3). That can and will never change. G-d as Creator wills the world into continued existence and guides mankind according to His providence. But His presence – the sense of immanence and nearness that people have to Him and His morality – is variable and depends on time and place. People perceive it differently depending on their individual spiritual levels. The divine presence never departs from the Kotel Hamaaravi, the western wall of the Temple (Midrash Raba Shmot 2:2). There are times during the year when we feel that G-d is especially close to us, such as the Days of Repentance just past the holiday seasons generally (Masechet Rosh Hashana 18a) and in our Sukkot. And of course there are remnants of the divine presence in the exile as well. G-d’s presence is found wherever a minyan gathers to daven (Masechet Berachot 6a), ten people sit together and learn Torah, and even when one person learns by himself (Masechet Avot 3:6). But whereas the shechina was centered in the exile during our long sojourn there, it is now, again, centered in the land of Israel and it is less and less experienced in the exile. Consequently, its influence on the nations is declined and is evaporating along with the traditional moral order.

      The Six Day War may have been the turning point, but the return of the divine presence to the land of Israel and its concomitant withdrawal from the exile is a gradual process. As such, the attrition of the basic moral norms unfolded over the course of several decades, with each new divergence causing a brief stir among those still guided by biblical morality but then quickly becoming accepted as the new normal. Traditionalists, who are often treated today as “heretics” from the prevailing political correctness, have suffered legally and socially. Christians, for example, who do not wish to lend their personal services to same sex weddings that offend their consciences, have been sued, prosecuted and persecuted through social media. Some have been hounded from their jobs and communities. The same could easily happen to religious Jews.

      What is widely construed as progress and advanced thinking is actually a regression to the morality of the primitive ancients. With G-d’s presence in the exile waning, those who cling with faith and tenacity are perceived as archaic and intolerant – the exact opposite of the customary respect society had for people of faith for centuries. The very notion of G-d has been whittled down to some fuzzy notion of “what feels good or right” and the  idea of G-d as Creator, King and Lawgiver no longer animates most of Western society. A Gallup poll found that 10% of Americans were atheists in 2016; in 1967, the figure was 1%.

     One might ask: if this is true, and the divine presence has relocated to Israel, then why is there such aggressive secularization occurring in Israel today in some parts? But that, too, is to be expected, in order to keep the scales of free choice balanced. Increased spirituality has always been countered by increased sacrilege. The revelation at Sinai was followed by the sin of the golden calf, the First Temple era saw rampant idolatry, there were immoral scenes within sight of the Second Temple, etc. The return of the shechina has precipitated attacks on the dissemination of Torah in the IDF, secular schools and elsewhere in Israel. The pendulum swings both ways, but the process is irreversible.

     Is there any hope for the future of Western civilization, at least in the short term? When the Bet Hamikdash stood, and G-d’s presence was manifest to all who visited and His moral code was clear, concise and compelling, the altar and the seventy offerings of Succot atoned for the nations of the world. “And now [with the Temple destroyed], who will atone for them?” What will atone for them – and for us?

      Already, more than half the world’s Jewish population resides in Israel. That is a momentous event and will further propel the world to the glorious era when “the Torah will go forth from Zion and the word of G-d from Yerushalayim (Yeshayahu 2:3). Currently, the world could benefit from a return of the Jewish people to Jewish values. That remains the primary role of Jews who remain in the exile – the propagation of true Jewish values rather than the parroting secular clichés and platitudes. Jews must speak of Jewish values without fear or hesitation and must never conflate secular values with Jewish values.  We do ourselves and the world a disservice when we adopt the moral norms of others as “Jewish” (merely because some Jews profess them) and seek to tack Torah values to the prevailing winds of modern society.

      It is important to reiterate that, with all the hostility we have felt from the nations of the world in the past, and from many in the present, the Jewish people still retain responsibility for the well-being of all of G-d’s creatures. Our dissemination of true Jewish values, with sensitivity and courage, can bring atonement to the nations as did the seventy offerings of Succot past. But we are not simply universalists. There is majesty to our unique relationship with G-d, the mission with which He entrusted us, the covenant that is 3800 years old, and the splendor and even the vicissitudes of our nation. We celebrate that uniqueness in the Succa, the shelter and symbol of faith. And after the seventy offerings of Succot on behalf of the nations of the world, we tarry for one more day with G-d and offer just one bull as G-d celebrates with the one nation that bears His name and whose existence depends on His Providence.

       On Succot, with joy and gratitude, we rejoice in the restoration of the divine presence to its natural locale, re-commit ourselves to seeking atonement for ourselves and the world, and nudging mankind forward to the era of true redemption.

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