Dogs of War – by Uri Avnery – an important read!

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.”

Attention Governor Perry: Evolution is a Fact – by Richard Dawkins

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

 

Destructive and False “Theology”

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.

It’s T’shuvah – nothing more; nothing less!

“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)

 

The Language of Cancer – A Personal View

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.

Why the Palestinians Can’t Recognize the Jewish State – link to complete article

Apologies – here is the link to the complete article entitled “Why the Palestinians Can’t Recognize the Jewish State?” and my original but edited and clarified post from last evening:

http://mondoweiss.net/2011/08/why-the-palestinians-can%E2%80%99t-recognize-the-jewish-state.html

To understand the Palestinian position vis a vis the Jewish State of Israel I recommend highly this article. It responds to the question “Why Can’t the Palestinians Recognize the Jewish State?” and is written by Ahmad Samih Khalidi, a former Palestinian negotiator. He is editor of Majallat al-Dirasat al-Filastiniyya, the Arabic-language sister publication of The Journal of Palestine Studies.

Upon reading this piece and pondering what it will take to forge a secure end-of-conflict resolution to the Israeli-Palestinian conflict, it is clear that for both Israel and the Palestinians the rhetoric of any future deal must preserve Israel’s Zionist principles of historic rights to the land of Israel as a national homeland and the Palestinian principles of the right to Palestine as their national homeland without either negating the other.

The question is, of course, given these mutual claims to the same land, is a deal even possible? I believe that it is if each side can accept less through compromise than its maximal claim.

D’var Torah Re’eh – Compassionate Annihilation!?

Ever since Zionism brought the Jewish people back into history from exile we Jews and especially the State of Israel have had a major challenge; namely, how to remain rachmanim b’nai rachmanim (compassionate children of compassionate parents) while at the same time protecting ourselves from real enemies.

In this week’s Torah portion, Re’eh, we encounter a passage set down during the time of the reign of the Judean King Josiah (7th century BCE) who was in the process of solidifying his political control over all the land of Israel while the Assyrians were busy fighting on their eastern front. Here is the offending passage:

“Smite the inhabitants of that city with the edge of the sword, destroying it utterly, and everything in it…gather all the spoils…and burn with fire the city…and it shall be an eternal ruin forever; never again to be rebuilt. Let nothing that has been declared taboo there remain in your hands…God will then grant you mercy and the Almighty will be merciful to you, and multiply you as Adonai has sworn unto your fathers.” (Deuteronomy 13:16)

The juxtaposition of Israel’s utter annihilation of an enemy on the one hand and the reward of compassion by God on the other is jarring. Rabbi Akiva (1st-2nd century CE) tried to ameliorate the brutality of the text by saying that the phrase “God will grant you to be merciful” means that you are not to kill the children (Tosefta Sanhedrin 14).

Following the destruction of the 2nd Temple in 70 CE when the Jewish people lost political control over their homeland, Talmudic tradition writing mostly from Galut (exile) is replete with discussion of mercy and compassion as a principal Jewish trait to be nurtured and developed l’dor va-dor (from generation to generation). One of the most famous of these is found in Yevamot 79a:

“It is taught: There are three distinguishing signs of the Jewish nation: mercifulness, humility and loving-kindness. Mercifulness, as it is written ‘God will then grant you mercy and the Holy One will be merciful to you….’”

Rabbi Chaim ibn Attar (known as Ohr HaChayim – 1696-1743 CE) remarked that the killing of another human being, even when done in self-defense, can lead the killer to become accustomed to bloodlust and eventually will corrupt the heart of Jewish civilization itself. Judaism teaches that we cannot become cruel and still call ourselves Jews. It is a tragic consequence that with the establishment of the State of Israel there have been far too many occasions when Jews have been forced to get our hands dirty. Even so, tradition warns that we Jews can never forget the virtue of mercy.

With this value uppermost in mind the Israel Defense Forces developed a policy called Tohar Haneshek (lit. “Purity of Arms”) that is, to this day, an essential aspect of the training of every Israeli soldier. Tohar Haneshek teaches how to fight a war as compassionately as possible, even at the risk of one’s own life, in order to avoid causing harm to innocent civilians. Indeed, no army in the history of the world has done more to avoid such harm to civilians than has Israel. Few know this because the Israel-haters use every opportunity to accuse the Jewish state of inhumanity and war crimes. Nevertheless, despite Israel’s uncommon record, many Israeli soldiers come home from military duty both in times of war and after service in the administered territories morally scarred and emotionally devastated by what they had to endure.

Israel’s current government, in my view, is guilty in a way no other Israeli government in its history has been so guilty of presiding over a hardening of heart vis a vis the Palestinians and a disregard for democratic principles affirming the human rights of individuals on which the State was founded, that I believe in time Jewish history will judge very harshly.

The passage from Deuteronomy above set down 2700 years ago is disturbingly relevant today. Compassionate annihilation!?  Please. There is no such thing and we ignore that truth at our own peril.

Revenge – Will it happen in Libya and Syria?

Soon, Libya’s Muammar Qaddafi and Syria’s Bashar Al-Assad both will pass into history’s dustbin mingled with the blood of thousands of innocent citizens murdered by each regime. Revenge would be a natural and tragic response by those who have been brutalized and oppressed by each ruler for so long.

I have been thinking about the peoples of the Middle East emotional need for revenge this past week not only because of the revolutions coming to a head in both Libya and Syria, but also in light of the beginning of the Hebrew month of Elul that arrives on Monday evening and leads a month later to Rosh Hashanah.

The following are reflections taken from voices uttered over a long period of time on revenge:

An eye for an eye makes the whole world blind.
-Mahatma Gandhi (1869 – 1948, India)

In taking revenge, a man is but even with his enemy; but in passing it over, he is superior.
-Sir Francis Bacon (1561 – 1626 CE, England)

Live well. It is the greatest revenge.
-Talmud (500 C.E. Babylonia)

Revenge is always the weak pleasure of a little and narrow mind.
-Juvenal (Decimus Iunius Iuvenalis, Roman poet, late 1st and early 2nd century AD)

Revenge is sweeter than life itself. So think fools.
-Juvenal (ibid)

Those who plot the destruction of others often perish in the attempt.
-Thomas Moore (1779 – 1852, Ireland)

Revenge has no more quenching effect on emotions than salt water has on thirst.
-Walter Weckler