J Street Supports US Veto of Palestinian UN Application – position paper and open letter
09 Friday Sep 2011
09 Friday Sep 2011
08 Thursday Sep 2011
Posted in Divrei Torah
“If you see your fellow’s ox or sheep going astray, do not ignore them; you must take it back to your fellow. If your fellow does not live near you or you do not know who he is, you shall bring it home and it shall remain with you until your fellow claims it; then you shall give it back to him. You shall do the same with his donkey; you shall do the same with his garment; and so too shall you do with anything that your fellow loses and you find; you must not remain indifferent.” [1]
There are at least four ways Judaism has applied this passage. The first is on the material level of lost property. Jewish tradition requires as an ethical duty that lost property be returned to its owner (this is not the case in American common law). We are not permitted to ignore a lost item as if to say, “It’s not my problem!” This is such an important ethical duty that no repentance is possible for its violation because we cannot repent if we are unaware against whom we have sinned. [2]
Tradition is clear that the finder of lost property must do everything possible to return the item to its owner. If the owner cannot be immediately located, the finder must publicize that the lost item has been found. If necessary, the finder must hold the item in trust indefinitely until the owner claims it. If holding it, however, the finder incurs expense for its maintenance, the finder can expect to be compensated by the owner once the item is returned. The finder is prohibited from accepting a reward for its return because every mitzvah is expected to be performed for its own sake. [3]
The Sefer Hachinuch [4] teaches that only when lost objects are returned can society be sustained and relationships of trust be promoted. Rabbi Moshe ben Chayim Alshich [5] noted in his commentary on this verse that fulfilling this mitzvah also fulfills another commandment, “You shall love your neighbor as yourself.” [6]
Maimonides expanded the mitzvah’s application to the field of medicine including it under the obligations of a physician to heal the sick. “A physician, given the opportunity to return lost health, must do that, since restoring lost health is at least as significant as restoring lost property.” [7] For this reason Jewish law forbids a doctor or any medical practitioner to go out on strike. [8]
Beyond property and health, Rabbi Chaim ben Moses Ibn Attar said that “The Torah is really concerned with the fate of lost souls (i.e. those Jews who have lost their spiritual way). If a Jew goes astray, it is our obligation to bring him into our house (i.e. the Beit Midrash) and steer him towards the right path.” [9]
One Chassidic Rebbe went further still when he said that “If your brother is not close to you and you don’t know him, you should bring him into your house, warm him with Sabbath wine, gladden his heart with festival joy, and he should stay with you until your brother can expound his letter.” What is the meaning?
According to the Zohar, every Jew has his/her own letter in the Torah. Our individual spiritual task is to find the one lost letter that is uniquely ours, that one personal connective point that will restore us and unite us to the Torah.
If we are morally required to return lost property, and if the medical professional is ethically required to return lost health, then we are also spiritually obligated to assist lost souls to find their lost letter (i.e. to return to Torah, Judaism and Jewish life).
The fourth dimension is, perhaps, the most difficult to effect of all; namely, to return our own lost selves to ourselves. Losing ourselves is the most extreme form of emotional, psychological and spiritual alienation. This return (i.e. teshuvah) to ourselves, our loved ones, our Jewish community, Torah and God is the central and pre-eminent occupation of the Jew during this season of Elul leading to the High Holidays beginning on Wednesday evening, September 28.
We can begin anywhere this process of return, even by searching for our lost letter. We might even be so fortunate to find it in this week’s Torah portion.
Chazak v’eimatz – May we be strong and courageous.
Shabbat Shalom!
Notes:
[1] Deuteronomy 22:1-3 – 7th century B.C.E.
[2] Rabbi Moses ben Maimon (Maimonides), Hilchot T’shuvah 4:3 – 12th century C.E.
[3] Shulchan Aruch, Yoreh De-ah 336 – 16th century C.E.
[4] Mitzvah #538 – Sefer Hachinuch is an explanation for all 613 mitzvot; written by an anonymous sage – 13th century C.E., Spain
[5] 1508-1600, a noted Sfat Kabbalist and student of Rabbi Joseph Caro
[6] Leviticus 19:18 – 6th centry B.C.E.
[7] Mishnah Torah, Hilchot Nedarim 6:8 – 12th century C.E.
[8] Rabbi Yehuda Leib Zirelson, Responsa Atzai Halevanon, no. 61 – 1860-1941, Ukraine.
[9] Ohr HaHayim – a prominent Moroccan rabbi who made aliyah in 1733 and died in Jerusalem – 1696-1743.
06 Tuesday Sep 2011
Eternal God, / Source and Creator of Life; / From the depths we have called to you / and we call to you again for courage, strength and wisdom on this anniversary of our nation’s tragedy.
Grant us courage to confront our enemies. / Comfort those who stand alone without spouse, parent, brother, sister, or friend. / Open our hearts to them and to the children orphaned. / Enable us to love more deeply all children who suffer. / Accept with mercy our prayers of healing on behalf of the families of the victims / and on behalf of the first responders who became ill at Ground Zero and who eventually died as a consequence.
Despite the horror and tragedy of 9/11, / our country remains a shelter of peace, / a symbol of freedom / a beacon light of compassion and justice / to the downtrodden and oppressed of the world.
Strengthen the hands of our people to defend this country / and our common values of freedom and justice. / Inspire our leaders and diplomats / to act wisely and to pursue peace everywhere in the world.
May we teach our children to learn and to think, / To consider and to reason, / To be courageous in thought and in deed, / And to nurture hearts of wisdom / That they may do battle against fear, hatred and bigotry / Using weapons of the spirit and loving hearts.
We offer our prayers / on behalf of our country and government, our President and judiciary, / our officials and institutions, our soldiers and citizens, / upon all who faithfully toil for the good of our country, to preserve democracy in our land, / to advocate for civility between adversaries, and to treat every human being / as infinitely worthy and dignified / by virtue of being created / b’Tzelem Elohim, in the Divine image.
Bestow upon us all the blessings of peace, / and may we live to see the day / when swords will be converted into ploughshares / and nations will not learn war anymore. / Amen!
By Rabbi John L. Rosove, Temple Israel of Hollywood, Los Angeles, CA
04 Sunday Sep 2011
In recent weeks on the Reform Rabbis List Serve (called RAVKAV – Kav is Hebrew for “line”) a debate among my colleagues has been taking place vis a vis a group of right-wing fundamentalist Christians (Christians United for Israel – CUFI) that includes Pastor John Hagee whose support for Israel is strong (like Glenn Beck) but whose values and policy positions are contrary to almost everything liberal Judaism affirms. Some of my colleagues (echoing PM Netanyahu and Israel’s right wing government) are grateful for CUFI’s support regardless of all that CUFI stands for, and others believe that accepting CUFI’s Israel support is tantamount to sleeping with the devil. The latter is my view. Several years ago Rabbi Eric Yoffie, President of the Reform Movement, publicly took Hagee to task for his extremism and bigotry.
Rabbi David Sandmel, a colleague and scholar of Christianity, recommended as an aside that interested colleagues read a background paper recently released on the Palestinian Christian population. This study was an eye-opener for me and I recommend it to you (see link below). Before you do, a bit of Rashi (i.e. context) to explain this post.
In the past several years I have led 2 missions to Israel. The first was a joint trip with my friend Father Mark Stuart and his parishioners at St. Thomas the Apostle Episcopal Church in Hollywood, and the second was last October in which Barbara and I led a Temple Israel leadership group (for those interested, I wrote a review of that second mission that can be read on the Temple Israel of Hollywood web-site – www.tioh.org.)
On the first trip we visited Jewish and Christian sites all over the State as well as the Church of the Nativity in Bethlehem now controlled by the Palestinian Authority. Among the highlights of the second trip was a another visit to Bethlehem to meet with the CEO of the Ma’an Palestinian News Agency.
After each of the tours I was left with two distinct impressions about what has happened to the Palestinian Christian community in Israel and the West Bank over the past 100 years: [1] that the Palestinian Christian population is dramatically shrinking, and [2] that it is shrinking because of the Israeli occupation of the West Bank on the one hand and Muslim extremism on the other.
After reading this excellent paper by Ethan Felson at the Jewish Council for Public Affairs (JCPA) – “JCPA Background Paper – The Palestinian Christian Population” I was surprised to learn that both impressions are substantial distortions of the truth.
This paper is a careful analysis of the demographics and politics around this controversial issue. It is well worth reading and sharing with any Christian Ministers, Priests and Christian friends you might know.
02 Friday Sep 2011
Posted in Israel and Palestine, Israel/Zionism
This is a longer post than I normally would make, but the words of one of Israel’s leading peace activists, a former Knesset member, writer, and commentator, Uri Avnery, are always important to read and especially this piece – “The Dogs of War.”
“Such terrifying dogs have not been seen since the Hound of the Baskervilles.
They have been bred by an ardent admirer of the late “Rabbi” Meir Kahane, who was branded by the Israeli Supreme Court as a fascist. Their task is to protect the settlements and attack Palestinians. They are settler-dogs, or, rather, dog-settlers.
All our TV stations have reported on them at length and lauded their effectiveness and ardor.
All in preparation for “September”.
SEPTEMBER IS not just the name of a month, the seventh in the old Roman calendar. It is the symbol of a terrible danger, an unspeakable existential menace.
In the next few weeks, the Palestinians will ask the UN to recognize the State of Palestine. They have already mustered a large majority in the General Assembly. After that, according to the official assessment of our army, all hell will break loose. Multitudes of Palestinians will rise, attack the “Separation” Wall, storm the settlements, confront the army, create chaos.
“The Palestinian Authority is planning a bloodbath,” Avigdor Lieberman cheerfully asserted. And when Lieberman predicts violence, it would be unwise to ignore him.
For months now, our army has been preparing for just such an eventuality. This week it announced that it is training the settlers, too, and telling them exactly when they are allowed to shoot to kill. Thus it confirms what we all know: that there is no clear distinction between the army and the settlers – many settlers are officers in the army, and many officers live in settlements. “The army defends all Israelis, wherever they are,” is the official line.
One of the scenarios the army is preparing for, it was stated, is for Palestinians shooting at soldiers and settlers “from inside the mass demonstrations”. That is an ominous statement. I have been at hundreds of demonstrations and never witnessed anyone shooting “from inside the demonstration”. Such a person would have to be insanely irresponsible, since he would expose all the people around him to deadly retaliation. But it is a handy pretext for shooting at non-violent protesters.
It sounds so ominous, because it has happened already in the past. After the first intifada, which was considered a Palestinian success story (and brought about the Oslo agreement), our army diligently prepared for the second one. The chosen instruments were sharpshooters.
The second (“al-Aqsa”) intifada started after the breakdown of the 2000 Camp David conference and Ariel Sharon’s deliberately provocative “visit” to the Temple Mount. The Palestinians held non-violent mass demonstrations. The army responded with selective killings. A sharpshooter accompanied by an officer would take position in the path of the protest, and the officer would point out selected targets – protesters who looked like “ringleaders”. They were killed.
This was highly effective. Soon the non-violent demonstrations ceased and were replaced by very violent (“terrorist”) actions. With those the army was back on familiar ground.
All in all, during the second intifada 4546 Palestinians were killed, of whom 882 were children, as against 1044 Israelis, 716 of them civilians, including 124 children.
I am afraid that the preparations for the third intifada, which is anticipated to start next month, are proceeding on the same lines. But the circumstances would be quite different. After the events in Egypt and Syria, Palestinian protesters may react differently this time, and the “bloodbath” may be much more severe. So will international and Arab reactions. I imagine posters condemning Binyamin al-Assad and Bashar Netanyahu.
But most Israelis are not worried. They believe that the entire scenario has been invented by Netanyahu as a trick to end the huge social protest movement that is rocking Israel. “The young protesters demand Social Justice and a Welfare State, like children demanding ice cream while disaster is lurking around the corner,” as one of the colonels (ret.) put it.
THE SETTLERS and their dogs loom large in the upcoming scenarios.
That is quite logical, since the settlers now play a pivotal role in the conflict. It is they who prevent any peace agreement, or even meaningful peace negotiations.
It is quite simple: any peace between Israel and the Palestinian people will necessarily be based on ceding the West Bank, East Jerusalem and the Gaza Strip to the future State of Palestine. A world-wide consensus on this is now in place. The only question is where exactly the border will run, since there is also a consensus about minor mutually agreed swaps of territory.
This means that peace would necessarily entail the removal of a large number of settlements and the evacuation of the settlers throughout the West Bank.
The Settlers and their allies dominate the present Israeli government coalition. They object to giving up even one square inch of occupied territory of the country God has promised us. (Even settlers who do not believe in God do believe that God has promised us the land.) Because of this, there are no peace negotiations, no freeze on building activities in the settlements, no move of any kind towards peace.
The settlers went to their locations in the West Bank specifically for this purpose: to create “facts on the ground” that would prevent any possibility of the establishment of a viable Palestinian state. Therefore it is quite immaterial whether it is the settlers who prevent the return of the occupied territories for peace, or whether the government uses the settlers for this purpose. It comes to the same: the settlers block any peace effort.
As the Americans would put it: It’s the settlers, stupid.
SOME NICE Israelis are indeed playing stupid, or really are.
It is now the fashion in certain circles to “embrace” the settlers in the name of national unity. Jews should not quarrel among themselves, they say, drawing on ancient Ghetto wisdom. Settlers are people like us.
Prominent among those who say so is Shelly Yachimovitch, a member of the Knesset and one of six candidates for the chair(wo)manship of the moribund Labor Party. For years she has done a good job as an advocate of social justice, never wasting a word on peace, occupation, settlements, Palestine and such trifles. Now, as part of her campaign, she has come all out for loving the settlers. As she put it: “I certainly do not see the settlement enterprise as a sin and crime. At the time, it was completely consensual. It was the Labor Party which promoted the settlement in the territories. That is a fact, a historical fact. “
Some believe that Yachimovitch is only pretending to feel this way, in order to garner mainstream votes for a takeover of the party, and that she intends to merge what remains of the party with Kadima, where she would try to displace Tzipi Livni and perhaps even become Prime Minister.
Perhaps. But I have a lurking suspicion that she really believes what she is saying – and that is an awful thing to say about any politician, male or female, of course.
BUT SERIOUSLY, there is no way to embrace the settlers and fight for social justice at the same time. It just can’t be done, even though some of the leaders of the social protest movement advocate this on tactical grounds.
There can be no Israeli welfare state while the war goes on. The border incidents of the last two weeks show how easy it is to divert public opinion and silence the protests when the banner of security is unfurled. And how easy it is for the government to prolong any incident.
Sowing the fear of “September” is yet another example.
But the reasons for the impossibility of separating social justice from security go deeper. Serious social reforms need money, lots of money. Even after reforming the tax system – more “progressive” direct taxes, less “regressive” indirect taxes – and breaking the cartels of the “tycoons”, tens of billion of dollars will be needed to rescue our schools, our hospitals and our social services.
These billions can only come from the military budget and the settlements. Huge sums are invested in the settlements – not just in heavily subsidized housing for the settlers, government salaries for many settlers (a far higher percentage that in the general population), but also for the infrastructure (roads, electricity and water supply etc.) and the large number of troops needed to defend them. The preparations for “September” show again how much this costs.
BUT EVEN this is not the full story. Beyond all these facts there is the main reason for the deformation of Israel: the conflict itself.
Because of the conflict, we are obliged to keep a huge military establishment. We pay for the armed forces, per capita, far more than the citizens of any Western country. Israel, a country of a mere 7.5 million people, maintains the fourth or fifth largest military establishment in the world. US military aid pays for only a small part of this.
Therefore, putting an end to the war is a necessary precondition for any real effort to turn Israel into a “Scandinavian” welfare state, with a maximum of social justice. The conflict is not just one item among many that must be considered. It is the main item.
You can love the settlers or hate them, oppose them or embrace them as much as you like – the fact remains that the settlements are by far the main obstacle to peace and the welfare state. Not just because of their cost, not just because of the pogroms their inhabitants carry out from time to time, not just because of the way they dominate the political system. But because of their very existence.
Unlike the hound of the Baskervilles, the dogs of the settlements are barking loudly. It is the sound of war.”
01 Thursday Sep 2011
Posted in American Politics and Life
I have my problems with Richard Dawkins’ atheism. However, his response in The Washington Post to Governor Rick Perry’s anti-intellectualism and promotion of creationism at the expense of evolution and established science is excellent and points up well the serious threat to enlightened thinking that Perry, Michelle Bachman, Sarah Palin, the current Republican Party, and the Tea Party represent in this country.
http://richarddawkins.net/articles/642754-attention-governor-perry-evolution-is-a-fact
31 Wednesday Aug 2011
Next month Rosh Hashanah will be upon us. One theme of the High Holidays that drives many Jews away from Judaism is the doctrine of Reward and Punishment. Though it is part of Jewish religious tradition, it is utterly foreign to my Jewish faith.
The Kabbalists teach that despite our living most of the time in Olam ha-Praida (“The World of Separation”) there is also Olam ha-Yichud (“The World of Unity”). Olam ha-Yichud can be understood as the implicate order in which everything, including Olam ha-Praida, exists. In the world of the mystics God is the Unity principle embracing and connecting the physical and metaphysical realms. Mystics do not regard God as ‘out there’ or ‘up there,’ but rather as an immanent continuously emanating Presence, the All of the All. In this sense, transcendence is to be discovered within immanence.
From this perspective, the doctrine of Reward and Punishment has no part. Put another way, a facile connection cannot be made between our behavior on the one hand and good or ill fortune that may come to us on the other. Such thinking, in fact, is silly. This is not to say that there is no cause and effect. What we do, say, think, and feel affect other human beings, the environment and ourselves.
What do we do with the doctrine of Reward and Punishment? Do we read, for example, the second paragraph after the Sh’ma that says God will grant rain in its season depending upon whether we fulfill the mitzvot, or do we drop it? Do we not participate when the congregation reads the Un’taneh Tokef (“Who will live and Who will die” refrain), or do we read it as metaphor affirming the transitory nature of life?
Over the years, Jews have told me that the doctrine of Reward and Punishment was the impetus for them leaving Jewish religious life and community because they do not believe in a judgmental commanding and angry God. Nor do they believe in the apologetics of yisurin shel ahavah (“sufferings of love”), a rabbinic principle that says sufferers here will be rewarded in the world to come because God loves them.
I am sympathetic with their rejection of this doctrinal nonsense. I believe that the healthiest approach is not to consign these texts to the geniza as sacred trash, but to use them as motivators of ideas and as a stimulus to transcend higher and nothing else. For example, note that the second paragraph in the Sh’ma (see above) follows the V’ahavta (“You shall love Adonai your God with all your heart, mind and soul…”). This juxtaposition suggests that the best reason for doing the right thing is not for the sake of a reward but rather for the love of God, as if to say that ‘virtue is its own reward.’ Given, however, that none of us is always virtuous, sometimes we need a carrot dangling in front of our noses to remind us, ‘Do right and good will come,’ and at other times we need the stick threatening us, ‘Do right, or else!’
This way of thinking can spur us to do good, but this is not theology. It is merely recognition of our human faults and weaknesses. What we need are vehicles of transcendence (i.e. words, Torah, midrash, poetry, music, and ritual) that can open us to the deepest realm of Olam ha-Yichud.
As we approach the Yamim Noraim, it would be well for us to remember that the so-called offending texts were written in a very different time and place. Much, thankfully, has occurred that has evolved our thinking, understanding and faith.
Rabbi Heschel taught that the sin of taking the text literally is that we miss the poetry of life. Our charge during this season is to take the old, re-excavate its stopped-up wells, immerse ourselves in its ebullient springs, and find renewal.
May the month of Elul be a time of probing, struggle and return.
Chazak v’eimatz. Be strong and of good courage.
30 Tuesday Aug 2011
“The primary role of t’shuvah (repentance), which at once sheds light on the darkened zone, is for the person to return to herself, to the root of her soul. Then she will at once return to God, to the Soul of all souls….It is only through the great truth of returning to oneself that the person and the people, the world and all the worlds, the whole of existence, will return to their Creator, to be illumined by the light of life.” (Rabbi Abraham Isaac Kook)
29 Monday Aug 2011
“Open the door of t’shuvah (i.e. repentance) only the width of the eye of a needle and God will open it wide enough for carriages and wagons to pass through.” (Song of Songs Rabbah 5)
29 Monday Aug 2011
Posted in American Politics and Life
In the NY Times Sunday Review (August 28, 2011) there appears a powerful piece entitled “Cancer: Fighting Words” written by Daniel Menaker, a writer and recurrent cancer patient. http://www.nytimes.com/2011/08/28/opinion/sunday/cancer-fighting-words.html
As I read his words I reflected back upon my own treatment for prostate cancer two plus years ago, the eight weeks of radiation following it and how Barbara and I dealt with my diagnosis, surgery and follow-up treatment.
I should say up front that I am currently cancer free, which distinguishes me from Mr. Menaker and many other people with cancer. Though my tumor was high-grade (9 on the Gleason scale; 10 is the highest and almost always deadly; 9 is often deadly), I had the benefit of treatment from a surgeon and then a radiation oncologist both of whom are world-class. I was also watched over by my brother, Michael, a hematologist-oncologist on faculty and staff at UCLA. I was very lucky. Most people do not receive the quality of care I did.
When my pre-op biopsy revealed how bad my tumor was, I was terrified, imagined that it had spread and that I had only a couple of years of life left. My surgeon calmed me somewhat when he said, “John, yes – you have a very bad tumor, but there is a lot we can do, and we are going to bring out all the cannons to treat you!”
I was comforted by his reassurance and, strangely, by the military language he used. I needed to know in the strongest most combative language that I would survive. Thankfully, my fears were short-lived. After the surgery my doctor determined that the tumor had not spread and that I would be healed and live a normal life.
In contrast to Daniel Menaker and anyone with recurring cancer, I can understand why the military metaphors are disturbing. He quotes Dr. Andrew Weil as saying that conducting a personal “war” is “not the best way” to think of cancer. He also notes that “Cancer patients writing online and bloggers … deplored this linguistic habit.” One asked “Does it mean that if I croak it’s my fault?”
Mr. Menaker favors the ‘demilitarization’ of cancer rhetoric, and though it satisfied an emotional need in me in the initial period after diagnosis and before surgery when I did not know what I was facing, for those in long-term treatment I understand why it is better to regard cancer not as a ‘war’ with victors and vanquished, but as a “problem to be solved, or not solved.”
Thinking of oneself as a “victim” is not helpful to patients who need their inner reserves to remain hopeful and up-beat during treatment and over the long term. Most patients, dependent upon their physician’s protocols and treatment, just want to know that everything possible is being done to make them well.
For Daniel Menaker and others like him, I wish them r’fuah sh’leimah (complete recovery) as their disease is addressed, managed and, God willing, put into remission indefinitely.