The Pro-Zionist Position is To Oppose West Bank Settlements

For the past 49 years there has been an Israeli legal and policy distinction between the State of Israel and territory that Israel conquered in the 1967 Six-Day War. The “Green Line” (i.e. the armistice line after fighting ended between the new Jewish state and the combined Arab armies in the 1948 War of Independence) has constituted the unofficial border between Israel and the West Bank.

Since 1967 Israeli democracy governs Israel itself inside the “Green Line.” Israel’s military administration governs the West Bank beyond the “Green Line.”

The only people who do not recognize this distinction in territory are those on the Israeli and American far right who believe that the State of Israel includes all the land between the Jordan River and the Mediterranean Sea, and those on the far left who believe that the state of Israel is illegitimate and should not exist.

Those on the far right have been conducting for many years a secret and not-so-secret campaign to erase the “Green Line” so as to include in Israel all West Bank territory.

These far right groups are operating in a number of ways, most especially in building settlements everywhere in the West Bank, in the large settlement blocks that likely will remain as part of Israel should a two-state end-of-conflict resolution to the Israeli-Palestinian conflict be achieved, and also throughout the West Bank.

The young MK Stav Shaffrir of the Zionist Union, in her role as a member of the Knesset Finance Committee, is conducting an investigation and audit of funding by the World Zionist Organization’s Settlement Division which covertly is believed to have passed great sums of money over many years to settlement construction and expansion.

Support of settlements, however, continues in a number of different ways as well. One is through private American Jewish tax exempt contributions totaling $220 million between 2009 and 2013.

An Haaretz investigation has analyzed thousands of documents from tax filings and official papers of dozens of American and Israeli nonprofit organizations and has uncovered at least 50 American organizations involved in raising tax exempt funds for settlements and settlement activities across the Green Line. Some of these funds have provided legal aid to Jews accused or convicted of terrorism. (see http://pulitzercenter.org/reporting/haaretz-investigation-us-donors-gave-settlements-more-220-million-tax-exempt-funds-over)

It is also believed that money sent to Israel proper by American Jewish Federations makes its way across the Green Line to support West Bank settlements. The American pro-Israel lobby J Street’s University division, J Street U, has been investigating what happens to American Federation dollars given to Israel and will be reporting on its findings soon.

Support of settlements is also perpetuated when products that are produced by West Bank settlements are designated as “Made in Israel,” which for purposes of export to the United States is illegal according to American law.

During the Oslo peace negotiations, the US Department of the Treasury issued the following statement that took effect after June 19, 1995: “…for country of origin marking purposes, goods which are produced in the West Bank and Gaza Strip shall be properly marked as ‘West Bank,’ ‘Gaza’, or ‘Gaza Strip’ and shall not contain the words ‘Israel,’ ‘Made in Israel,’ ‘Occupied Territories-Israel’, or words of similar meaning.

Why is proper labeling of West Bank settlement products so important? Because labeling products from the West Bank territories as “Made in Israel” blurs the distinction between what is Israel and what is not, and gives fodder to BDS forces in its world-wide effort to delegitimize Israel. Contrary to Prime Minister Netanyahu’s charge that the EU vote on labeling in November was anti-Semitic at its core (most EU countries are pro-Israel and have denied the anti-Semitism charge), one can argue that proper labeling is in truth a pro-Zionist position because those who purchase Israeli products can do so with a clear conscience that they are supporting the Israel they love when they buy Israeli made goods and not the military occupation of another people in the West Bank.

Support of settlements is also being pursued by groups such as the American Israel Public Affairs Committee (AIPAC) as it strives to legislate changes in U.S. policy that since 1967 has been opposed to settlements by both Republican and Democratic presidents. Lara Friedman, the director of policy and government relations at Americans for Peace Now (APN), has written that “They [i.e. AIPAC] pass off their efforts as an entirely non-controversial matter of countering boycott-divestment-sanctions (BDS) against Israel in general, [and] countering BDS policies adopted by the EU and some European countries, in particular.” (See details – “The Stealth Campaign in Congress to Support Israeli Settlements” – https://lobelog.com/the-stealth-campaign-in-congress-to-support-israeli-settlements/).

These efforts in support of settlements in time will effectively erase the Green Line and define Israel as including all settlements.

For those who believe that a two-state solution is the only way for Israel to remain both democratic and Jewish, then every effort to legitimate and promote settlement building must be challenged in Israel, in the US Congress, in American Jewish Federations, and in covert Jewish philanthropic support of settlement building.

Stopping the settlement enterprise is, of course, only one of the key challenges in achieving a two-state solution. The greater goal must come with Palestinian recognition of the legitimate rights of the Jewish people to a nation state of its own and Israeli recognition of the legitimate rights of the Palestinian people to a nation state of its own. There needs to be as well a pledge by the PA to end incitement and terror and a pledge by Israel to end the occupation of the West Bank. Anything that stands in the way of achieving a two-state resolution of this conflict must be challenged at every opportunity.

Flames Kindled – A Poem for the Shabbat in Hanukah

Flames kindled
This Shabbat-Hanukah night

Hanukah wicks flickering
Casting street-light

Shabbat flames dancing
Illuminating soul-sight

Hanukah – God descends
Shabbat – Jews ascend
Claiming every n’shamah
Sparks seeking light

Shabbat-Hanukah flames kindled
Lifting Israel
Burning bright
Glorious night!

Composed by Rabbi John L. Rosove

Dennis Prager’s Attack on Transgender Rabbis and Jews – A Response

On December 2nd, Dennis Prager wrote in the Los Angeles Jewish Journal a scathing attack on transgender Jews generally and on a specific rabbi in particular who is transgender and serves his congregation with passion, kindness, dignity, and purpose. (http://www.jewishjournal.com/dennis_prager/article/the_torah_and_the_transgendered)

In response, many Los Angeles rabbis have written critical letters of Mr. Prager’s op-ed calling into question his very narrow view of Torah.

The following represents one such letter written by my colleague, Rabbi Jocee Hudson, and signed by all three rabbis at my congregation, Temple Israel of Hollywood.

To the Editor of the LA Jewish Journal:

In our Jewish community, Torah stands at the center of our lives and our beliefs. For us, Torah is a living, breathing Text. Torah imbues our lives with meaning and purpose. When we wrestle with Torah, we do so with a sense of kavod (respect).

Our community is diverse. We are Jews by birth and Jews by choice. We are interfaith families. We are individuals and couples. We are gay and straight, cisgender and transgender.

Dennis Prager’s post on December 2 makes a number of assumptions about our community (and other communities). We reject his assumptions and reject the narrow definition of Torah he thrusts upon us. Indeed, his words reflect a narrow-mindedness and bigotry far from our hearts and beliefs. Our biggest fear in reading his column is that an individual may come to think that his words define who the Jewish community is and what we believe. This could not be further from the truth.

For us, Torah is an expansive and inclusive Text. Transgender and cisgender members of our community, alike, are created by God and have a home and place in our congregation. We are far from unique in this. Indeed, we stand in gratitude and solidarity with the Union for Reform Judaism’s recent resolution in support of Transgender and Gender Non-Conforming People. Thank God for today’s Jewish community that embraces a diverse and expansive definition of who can belong. This is the Torah and community we hold central and dear.

Sincerely,

John Rosove, Senior Rabbi – Temple Israel of Hollywood
Michelle Missaghieh, Associate Rabbi – Temple Israel of Hollywood
Jocee Hudson, Rabbi Educator – Temple Israel of Hollywood

HANUKAH READINGS, BLESSINGS AND THEMES FOR DISCUSSION AT HOME

Lining up the Hanukah Candles and Blessings:

On each night we add a candle lining them up on the Hanukiyah (Hanukah Menorah) from right to left. The shamash candle lights the others going from left to right (i.e. the most recent candle is lit first). Sing each night the Hanukah melody using the words of the first two blessings. On the first night only, sing the third blessing:

[1] Baruch Atah Adonai Eloheinu Melech ha-olam asher kid’shanu b’mitz’votav v’tzi-vanu l’had’lik ner shel Hanukah – Praised are You, Adonai our God, Sovereign Power of the universe, who sanctifies us with mitzvot and commands us to light the Hanukah Menorah.

[2] Baruch Atah Adonai Eloheinu Melech ha-olam sh’asa nisim l’avo-teinu ba-ya-mim hahem baz’man ha-zeh – Praised are You, Adonai our God, Sovereign Power of the universe, Who made for us miracles at that time during in this season. Amen.

[3] Baruch Atah Adonai Eloheinu Melech ha-olam, she-he-chi-ya-nu v’k’yi-ma-nu v’hi-gi-a-nu laz’man ha-zeh. Praised are You, Adonai our God, Sovereign Power of the universe, who has given us life, sustained us, and enabled us to reach this holy season.

The following blessings may be read and questions for discussion between parents, grandparents and children as the candles of the Hanukkiah are kindled each night.


FIRST CANDLE: THE LIGHT OF TORAH AND BLESSING

With this candle we reaffirm our people’s commitment to the study of our sacred tradition. May the light of this flame cast its warmth upon us all and inspire us to be grateful for the blessings of life and health.

For discussion – Read together this Yiddish proverb: “If you cannot be grateful for what you have received, then be thankful for what you have been spared!” and ask: [1] Why is it important to be grateful? [2] How does learning Judaism actually change our lives?
SECOND CANDLE: THE LIGHT OF LIBERATION AND HOPE

On behalf of all our people dispersed in the four corners of the world that live in fear and distress we stand this night in solidarity with them. Our Hanukkah flames are theirs and their hopes are ours. We are one people united by tradition, history and faith.

For discussion – Read together this statement from Rabbi Nachman of Bratzlav: “The whole world is a very narrow bridge; the important thing is not to be afraid,” and ask: [1] Why does fear make it harder for us to love other people? [2] In what ways can we show the Jewish people living around the world that they are part of our Jewish family and that we care about them?

THIRD CANDLE: THE LIGHT OF PEACE AND MEMORY

With this candle we pray that a just and lasting peace may be established between Israel and the Palestinians. May the memory of all those Israelis who gave their lives for peace be a blessing for our people and all peoples of the Middle East.

For discussion – Read together this statement by Albert Einstein: “Peace cannot be kept by force. It can only be achieved by understanding. This may be said of peace between nations, between people, and even peace within oneself.” Then ask: Why is peace so dependent on understanding the “other” person?

FOURTH CANDLE: THE LIGHT OF TOLERANCE

With this light we pray that racism, political enmity, gender bias, religious hatred, intolerance of the “other,” and fundamentalism of all kinds be dispelled, and may we recognize that every human being is created B’tzelem Elohim, in the Divine image.

For discussion – Read together this passage from the Sayings of the Sages (4:1): “Who is wise? The person who learns something from every other person.” Then ask: [1] How is learning from someone else different than learning math, science or history? [2] What does it mean to “know the heart of the stranger” and what can each of us do to get to know people who are not like us and learn from each of them?


FIFTH CANDLE: THE LIGHT OF ECONOMIC JUSTICE

With this light we recommit ourselves to work on behalf of the poor in all our communities and throughout the world. May we be inspired not only to feed the hungry and uplift up the fallen, but to act strategically as advocates to reorder society’s priorities so that all may have the opportunity to support themselves and live lives of dignity.

For discussion – Read this statement by Elie Wiesel: “I swore never to be silent whenever and wherever human beings endure suffering and humiliation. We must always take sides. Neutrality helps the oppressor, never the victim. Silence encourages the tormentor, never the  tormented…There may be times when we ar powerless to prevent injustice, but there must never be a time when we fail to protest.” Then ask: What concrete actions can each of us take as individuals and as a family to help the poor and discriminated against in our community and help those in other countries who are oppressed?

SIXTH CANDLE: THE LIGHT OF CREATION

With this light may we renew our commitment to preserve God’s creation, to support policies that preserve our air, water and natural resources for, recalling the Midrash, if we destroy it there will be no one after us to make it right.

For discussion: Read this passage together from the Midrash collection on the book of Ecclesiastes (Ecclesiastes Rabbah 7:28) – “Upon presenting the wonder of creation to Adam, God said: ‘See my works, how fine and excellent they are! Now all that I created, for you I created. Think upon this, and do not corrupt and desolate my world; for if you corrupt it, there is no one to set it right after you.” Then discuss ways in your homes you can help protect the environment.

SEVENTH CANDLE: THE LIGHT OF FAMILY AND COMMUNITY BLESSING

May the light of this flame cast its warmth upon us all and everyone in the public square to be ever grateful for the blessings of family and community.

For discussion: Read together this passage from the Talmud (Taanit 11a) – “When the community is in trouble a person should not say, ‘I will go to my house, eat, drink, and be at peace with myself.’” Then ask, what can each of us do as individuals to help another human being who is in trouble either in our families or in our community?

EIGHTH CANDLE: THE LIGHT OF MEMORY AND WITNESSING

May these lights, kindled all, inspire us to perform deeds of loving-kindness for others, friend and stranger alike.

For discussion: Read together this passage from the Talmud (Succah 49b) – “All who perform acts of charity and justice, it is as if they fill the world with loving-kindness.” Then ask what little acts of kindness can we as individuals do all the time for others?

FORGIVENESS – Joseph and His Brothers

I can’t stop dreams coming in the night
Even while awake I gaze towards light
My mother died my father sighed
And wondered about my dreams

Trusting a man along the way
I found my brothers lying in wait
To banish me from family and home
And send me far away

They could not utter even my name
They cast me down and spat me away
They broke my father’s heart
As they claimed I passed away

My name was written already in stars
But I became a slave and scarred
As flesh in a woman’s lustful heart
Who also cast me away

Her master incensed sent me to Sheol
But still a seer I glimpsed a glow
And blessings bubbled into my dreams
As I wondered about my way

Alas I was given a royal reprieve
And brought to a place beside the King
I served him long and faithfully
But continued to dream my dreams

My heart shut down over twenty odd years
My love poured into cold desert tears
I amassed great power and instilled such fear
While serving at the pleasure of the King

My brothers came their faces forlorn
Begging for bread before the throne
Thinking me Viceroy with scepter in hand
Not Joseph of their family clan

As my father re-dug his father’s wells
Seeing my brothers the waters swelled
Into my steeped-up and hardened heart
I opened to love again

I forgave them all and brought them near
Saved them from their desert fears
Settled them safely amongst their peers
As God intended all those years

  • Composed by Rabbi John Rosove

Pearl Harbor – A Journal of a Wartime Physician Serving Wounded Soldiers in the Pacific

On December 8, 1941, a day after Japanese forces attacked the American military base at Pearl Harbor, Hawaii, my father, a physician, re-enlisted with the US Navy department. Within a few weeks he was sailing on the U.S.S. President Hayes bound for Hawaii where he would serve for the next year followed by another year on Midway Island.

Between December 11, 1941 and January 25, 1944 he wrote 45 letters to cousins in Philadelphia (who saved the letters) and he kept a journal until the Navy prohibited its personnel to write diaries. His letters and writings are a remarkable record of a wartime physician serving wounded soldiers in the Pacific theater. They reveal his instinctual call to duty, his loyalty to country and his ready compliance to orders, all of which are virtues that Tom Brokaw characterized as emblematic of the “greatest generation of Americans.”

Recently, my brother painstakingly transcribed and annotated our father’s journal entries and letters after having found them in a box at the back of a closet in our mother’s apartment when we moved her to assisted living three years ago. These writings are far more than a series of personal anecdotes of our father’s years in the service. They offer a moving historic account of one of the most traumatic events in 20th century American history.

For my generation, the two Kennedy and King assassinations were transformative. For my sons’ generation, 9/11 was the historic turning point. For my parents, it was the Great Depression, the Japanese attack on Pearl Harbor and World War II that changed their lives.

As the 74th anniversary of the Japanese attack on Pearl Harbor approaches next week, I offer my father’s words as a memorial to those who died in World War II.

Journal Entry –– Monday, February 2, 1942 

“We started into … Pearl Harbor at noon. Before leaving San Diego we had heard of the damage done…but the sight of the wreckage of part of our fleet left us all in a very sad and solemn mood… We have heard many stories first hand from the men who were actually here and went through the dreadful blitz of Dec 7, 1941. These men, most of them quiet, reserved, humble in their narrations are the first great and unsung heroes of our second world war…”

What follows is part of a summary of what our father had heard directly from these witnesses:

“The Oklahoma was hit first. Four torpedoes tore into her sides and in a few moments, before her men had time to man her guns or get onto the deck she heaved and turned completely over on her top with her bare hull just showing above water. Practically all the men aboard were drowned – and many of the bodies are still there. … [Immediately] the Arizona, California, and New Mexico were attacked. [On] The Nevada…a torpedo hit her amid ship on the port side and she started to list. The engine crew stayed on their jobs, every man hadn’t any thought apparently of getting out or saving his own life…the Japs flew low…and dropped a torpedo on the fore-deck, ripping a hole clear through to the hold of the ship…and machine-gunned the men. One man I talked to was thrown from the deck by the explosion, fell into the thick oil water and started to swim, saw the Arizona…reached the anchor chain of another ship, started to climb, only to see airplanes diving in his direction, machine-gunning — he fell back into the water, finally climbed ashore, and continued to fight on the Nevada until it was all over. The ships were ablaze, the water, covered with oil soon caught fire burning many struggling sailors….

…There was a chap [below] on the great aircraft carrier Saratoga, who when the ship was hit by a torpedo…water [was] pouring in. He ran to close the water tight doors to his compartment, then ran to the next and closed it, found the next compartment already closed so [he] couldn’t get out. He called the officer, “Sir, I have closed the water tight doors to two compartments, the water is coming in her pretty fast but I think there is still time for me to get out of here if you will open the next compartment and let me out; …the reply came back, “I’m sorry, son, you know the rules, the safety of this ship depends upon those doors remaining closed. We probably couldn’t close them after you.” “Yes, sir, I understand, sir, but could you please put someone on the phone to keep talking to me. I’d appreciate it very much, sir.” His request was granted, the lad kept talking while the water roared in from the outside – 3 minutes later his voice died away…”

This was, of course, just the beginning. Between 1941 and 1945, 405,399 Americans died in battle in the Pacific and Europe. In total, in addition to the 6 million Jews murdered by the Nazis and their henchmen, over 60 million people died in that war making it the deadliest military conflict in history.

On this 74th anniversary of the Pearl Harbor attack, it is upon us to pause in reverence of those who gave their lives in defense of the United States and the innocent of all nations, and we remember the horrors that are always unleashed in war.

Note: The above quotations are taken from “An American Physician in the World War II Pacific: The Correspondence and Diary of Leon Rosove, MD” edited and annotated by Michael H. Rosove. Privately issued. Santa Monica, CA. 2015.

Were Ehud Olmert and Mahmud Abbas on the Verge of Peace in 2007?

For years, disgraced former Israeli Prime Minister Ehud Olmert has claimed that in 36 secret negotiations with Palestinian Authority President Mahmud Abbas in 2007, they were within several months of concluding an agreement that would have resolved all issues in an end-of-conflict two-state solution between Israel and the Palestinians. However, at the same time that he was negotiating with Abbas, Olmert was being investigated aggressively for corruption by his former right-wing political allies because, Olmert claims, he was on the verge of striking a deal with Abbas.

Is this true?

Raviv Drucker, an Israeli journalist, political commentator and investigative reporter, aired on Israeli television Channel 10 recently a film he called “The Secrets of the Peace Talks.” There both President Abbas and former PM Olmert agreed that they were very very close to a peace deal that would have settled all claims.

TLV1’s The Promised Podcast’s Noah Efron, Don Futterman and Allison Kaplan Sommer discussed Raviv’s film’s revelations in their segment this week called “Did Peace Slip Through Our Fingers?” (the segment begins at 13 minutes 15 seconds and continues to 28 minutes).
http://tlv1.fm/full-show/2015/11/26/the-did-peace-slip-through-our-fingers-edition/?utm_source=A+View+from+Moriah+Newsletter&utm_campaign=b8e68a6f68-Newsletter&utm_medium=email&utm_term=0_5acf0b619c-b8e68a6f68-92533981

This is an important story that might give pause to pro-Israel skeptics that there really never was a peace partner for Israel among the Palestinians, for the film reveals how close Olmert and Abbas really were, how much Olmert was willing to give, how well they worked together, and Olmert’s plan to bring the agreement before the UN Security Council for approval and then to Israeli and Palestinian populations for their respective approval of the deal. But, everything fell apart when Olmert was forced to resign. Then Benjamin Netanyahu became Prime Minister and he promised to disregard any agreement Olmert had made with Abbas.

The three TLV1 journalists wonder whether peace slipped through their fingers or whether there ever was a realistic chance for an agreement had Olmert remained in office.

Skeptics need to hear this story. One of the take-aways is that leadership matters and perhaps, in Olmert, we had such a leader.

On Gratitude

Tennessee Williams put it exactly right: “You know we live in light and shadow. That’s what we live in – a world of light and shadow; and it’s confusing.” (Orpheus Descending)

No life is simple, but along comes Thanksgiving and tradition compels us to emphasize gratitude regardless of our circumstances, how we may feel and conditions in the world.

For some, gratitude comes easily. For others gratefulness is challenging. Nurturing gratitude, however, is one of our most effective means to dispel the “shadow” and lift us towards the “light.”

Here are a number of reflections from Jewish tradition and world literature that offer us perspective, insight, wisdom, and hope.

“Hodu l’Adonai ki tov, ki l’olam chasdo – Give thanks to God, for Adonai is good…God’s steadfast love is eternal.” –  Psalm 136 (9th century, B.C.E.)

“When you arise in the morning give thanks for the morning light, for your life and strength. Give thanks for your food and the joy of living. If you see no reason for giving thanks, the fault lies in yourself.” – Native American Prayer, Tecumseh Tribe

“How strange we are in the world, and how presumptuous our doings! Only one response can maintain us: gratefulness for witnessing the wonder, for the gift of our unearned right to serve, to adore, and to fulfill. It is gratefulness which makes the soul great.” – Rabbi Abraham Joshua Heschel (1907-1972)

“Ingratitude to a human being is ingratitude to God.” – Rabbi Samuel Hanagid (993-1056 CE)

“What have you done for me lately is the ingrate’s question.” – Rabbi Joseph Telushkin

“If you cannot be grateful for what you have received, then be thankful for what you have been spared.” – Yiddish proverb

“Feeling gratitude and not expressing it is like wrapping a present and not giving it.” – William Arthur Ward, American scholar, author, pastor and teacher (1921-1997)

“Gratitude, not understanding, is the secret to joy and equanimity.” – Anne Lamott, writer (b. 1954)

“Thank everyone who calls out your faults, your anger, your impatience, your egotism; do this consciously, voluntarily.” – Jean Toomer, poet and novelist (1894-1967)

“We should write an elegy for every day that has slipped through our lives unnoticed and unappreciated. Better still, we should write a song of thanksgiving for all the days that remain.” – Sarah Ban Breathnach, author (b 1948)

“Gratitude is not only the greatest of virtues, but the parent of all others.” – Cicero, Roman philosopher (106 BC – 43 BC)

“If the only prayer you say in your life is ‘Thank you,’ that would suffice.” – Meister Eckhart, German theologian, philosopher (1260-1328)

“When I started counting my blessings my whole life turned around.” – Willie Nelson

“The highest tribute to the dead is not grief, but gratitude.” – Thorton Wilder

“I can no other answer make but thanks, and thanks, and thanks, and ever thanks.” – William Shakespeare (1564-1616)

What We Need to Hear from our Political Leaders

Much has been written about the politics of fear that has overtaken much of the country since the Paris ISIS attacks and specifically about the House of Representatives vote that would require additional stringent checks on 10,000 Syrian refugees who yearn for safe haven in the United States, even though this group of refugees already is the most vetted and reviewed population of migrants to come into the country.

In the last week we have heard rhetoric stoking the fears of many Americans who are worried that terrorists may slip into the country despite the already stringent reviews of asylum seekers. We have heard some of our political leaders play to racist and Islamophobic feelings directed at Syrian refugees specifically, immigrants generally and the Muslim and Arab communities of the United States as a whole (e.g. Jeb Bush said he would only support the entrance of Christian Syrians; Donald Trump said that all American Muslim citizens should be registered; Chris Christie said that if necessary even Syrian toddler orphans should be excluded from the US; Ted Cruz and Ben Carson have also made equally offensive statements).

In a House vote of 289-137, a new bill drawn hastily after the ISIS Paris attacks will require new FBI background checks and individual sign-offs from three high-ranking U.S. officials before any refugee can come to the U.S. from Iraq or Syria, essentially preventing the entrance of any of the remaining 10,000 Syrian refugees that still need to be admitted under the protection of political asylum. Every Republican representative voted in favor as did 47 Democrats. The new House Speaker Paul Ryan, using the language of reason, said this is simply a matter of “common sense” to protect Americans.

To the contrary, the motivations of those who voted for this bill and more than a third of the nation’s Governors who said that they would not admit Syrian Refugees into their states, isn’t about common sense – it’s about fear.

It isn’t the first time that American political leaders have played effectively to the xenophobic darkness in the human psyche. During World War II, President Roosevelt, the man who told America after the Japanese attack on Pearl Harbor (“We have nothing to fear but fear itself!”) issued Executive Order 9066 that interned 120,000 Japanese Americans, of whom 62% were loyal American citizens, in concentration camps on the West Coast.

Rabbi Fred Guttman of North Carolina, wrote last week on the Reform Judaism website: “What we need from politicians now is not certainty but assurance, not rectitude but sympathetic concern. We need politicians who are willing to say, ‘I understand your fear, but….”  [We need our politicians to explain loudly and clearly that] “the U.S. has an extensive process for vetting refugees who desire to come to the United States.”

Further, we need our political leaders to remind the American people of the terrible cost of human suffering in the five-year Syrian civil war, that four million Syrian refugees have fled to Lebanon, Jordan, Turkey, and Europe, that eight million people have been internally displaced, that 200,000 have been killed and countless more injured.

Our political leaders need to remind the American people that we are a nation of immigrants ourselves, that ALL OF US come from someplace else, that so many of us, like the Syrian refugees today, were “the tired and the poor, the huddled masses yearning to breathe free,” as the Zionist poet Emma Lazarus wrote that grace the Statue of Liberty in the New York harbor.

Our leaders need to say loudly and clearly that it is un-American to reject those legitimately seeking political asylum here.

After the bill came to the floor of Congress, 81 organizations opposed it including the Union for Reform Judaism, the Anti-Defamation League, the American Jewish Committee, the Hebrew Immigrant Aid Society, the National Council of Jewish Women, J Street, and Ameinu, as did Christian World Relief, the US Conference of Catholic Bishops, the National Association of Evangelicals, Lutheran Immigration and Refugee Service, and the Church World Service. The religious community of America, by and large, has affirmed what are supposed to be the higher angels of our spirit as a nation, and those who claim to be religious and have succumbed to xenophobic fears and prejudice, ought to take note.

Among the most challenging of the 613 mitzvot (commandments) in the Hebrew Bible is to “welcome the stranger” with compassion, empathy and human kindness. Thirty-six times does this mitzvah appear in our sacred scripture, according to the rabbis, signifying how difficult it is for us to be able to regard the “other” as like us, created b’tzelem Elohim – in the Divine image.

All three of the great monotheistic faiths demand that we do so, but sadly, too many of our political leaders are failing not only their own religious principles, but our American principles as well.

In this spirit, if you agree with me, I urge you to write or call your Congressional Representative and Senators and either thank them for voting against this bill, or tell them how disappointed you are that they supported it.

Jacob’s Dream and His Emergence into a Man of Faith

Jacob’s destiny was set from birth and would come at a price. As his mother Rebekah’s troubled twin pregnancy came to an end and the babies were born, Jacob holding Esau’s heel suggesting a strong pre-natal desire to be born first and become the future leader of the tribe. In a clever commentary, Rashi (11th century, France) says that the scene reflects a primogeniture truth, that Jacob was actually conceived first, though he came out second, much as a pebble dropped into a tube first will come out second when the tube is inverted.

Despite being second-born, tradition asserts that Jacob’s spiritual potential merited his assuming first-born rights, and it also suggests that Rebecca knew that Esau, a hunter, lacked the requisite sensitivity, gentility, vision, and prophetic capacity to lead the tribe, whereas Jacob possessed all those virtues.

Jacob’s dream event that opens this week’s portion Vayetze (Genesis 28:10-22) signals the beginning of a new stage in Jacob’s life. He had just fled in fear from an enraged Esau, was alone in the mountains, unsure of himself and exhausted. He fell asleep and dreamed of ladders and angels.

This dream sequence is filled with powerful religious imagery, suggestion and mythic archetypes. The stones Jacob placed under his head are symbolic of what Carl Jung called the Ego, the limited “I” of Jacob, a man still unaware of the implicate order linking the material and metaphysical worlds. The top of the ladder represents what Jung called the integrated Self which unifies the conscious and unconscious into a non-dualistic cosmos.

When Jacob went to sleep using stones as a kind of pillow, we suspect that something unusual is about to happen, that he is on the cusp of new self-consciousness. Lo and behold, he sees angels ascending (representing his yearning for something greater than himself) and angels descending (representing God’s outreach towards him), Rabbi Heschel’s idea of God’s pathos and the Prophet’s empathy.

When Jacob awoke from the dream and opened his eyes, he was astonished: “Surely God is in this place, va’anochi lo yadati, and I did not know it! … How awesome is this place! This is none other than the abode of God, and this is the gateway to heaven.” (28:16-17)

The beginning of any religious experience requires us to understand that we know nothing at all. In Hebrew “I” is ani (anochi is a variant form), and when we rearrange the letters – aleph, nun, yod – we spell ain, (meaning “nothing”). The religious person must transform the “I” of the  ego into a great Self in which the individual becomes part of God’s Oneness. Jacob’s sudden awareness results in his newfound humility and is a prerequisite to the development of his faith.

Despite the spiritual potency of this experience, Jacob remains unaware (i.e. he lacks access to his full unconscious – that is, the integrated Jungian Self) and his faith is conditional. He says, “If God remains with me, if God protects me…, and gives me bread to eat and clothing to wear, and if I return safe … the Eternal shall be my God.” (28:20-21)

One of the consistent themes throughout the Genesis narratives is that in order for Biblical figures to grow in faith they had to suffer trials. As a protected child of his mother, Jacob had been pampered. However, in being forced to flee for his life from the brother he wronged, Jacob became aware of the shadow (Jung’s term denoting that part of the unconscious consisting of repressed weaknesses, shortcomings and instincts) in which he lived and which would envelop him for the next twenty years. Then he met a being divine and human at the river Jabbok and emerged with a new name, Yisrael – the one who perseveres with God.

From Jacob’s birth to next week’s encounter at the river we witness the patriarch’s evolution from the unconsciousness of his childhood to greater awareness, from a self-centered trickster to the bearer of the covenant. As he progressed he learned to view the world through the eyes of faith as he stood at heaven’s gate.

Shabbat Shalom!

Note: This is an edited version of my 2011 blog.