The Baal Shem Tov once taught “Forgetfulness leads to Exile. Remembrance is the secret to Redemption.” We have gathered here this morning to not only to remember, but also to work towards redemption. We do so in a world that has yet to learn the lessons of the tragedy from ten years ago. Conflict, strife, an earth which is being scorched by our own misdeeds, a Middle East which seems to become more radical and less oriented towards peace, a dysfunctional Congress, joblessness, economic problems, bias, bigotry and racism; all of these are still unfortunately too much a part of our world.
Recently in our congregations, we read that we are to “blot out the memory of Amalek.” (Deuteronomy 25:19). Amalek was the evil king who attacked us at the rear as we were crossing the desert. The people in the rear were the weakest and most vulnerable of our community. Based upon the teaching of the Baal Shem Tov, it seems to me that the ultimate way to blot out the name of Amalek, to blot out as it were the memories of the nineteen hijackers who murdered almost three thousand of our brothers and sisters is to being about the Geulah, the redemption though our deeds of repair and transformation.
The problems are great. Maybe we cannot solve all of the world’s problems, and yet perhaps, just perhaps if we can repair our community; perhaps, just perhaps if we can repair our relationships with each other, with our families and friends; perhaps, just perhaps if we can dedicated ourselves to the task of bringing more of the Presence of God into our world; perhaps, just perhaps if we can truly see the other person for what he or she really is, a totally unique manifestation of the Divine, a person who truly is in the image of God; then, perhaps, just perhaps the redemption will come!
Historically, most wars have been fought over economic resources. This war however was not a war over resources, but a war over ideas. Al Qaeda’s main idea is the hatred of the West, western values and our way of thinking. By contrast, historically the greatness of the United States has been our openness to others and their ideas. We have been a county of immigrants and in our best days, we have been a country which welcomes immigrants and the new ideas that they bring with them.
Al Qaeda has not defeated us and yet the ultimate victor for Al Qaeda would be if we became xenophobic as a response. The ultimate victory would be if we responded to their close mindedness and their hatred, with hatred. September 11, 2001 should remind us of the terrible evil which can happen when a group of people feel that they are the only people who have the truth or that their way of perceiving the world is the only way
In Judaism and Christianity, we are often reminded that the two greatest commandments are to “Love God” and to “Love one’s neighbor.” Yet by sheer volume, the most frequently mentioned commandment in the five books of Moses is the commandment to be kind to the stranger. Thirty nine times we are told to treat with kindness those who we perceive to be different; those who in our world are “the other.” So let us not forget today that among those murdered included people of almost all races and faiths from more than ninety nations.
Two weeks ago, I was at the World Trade Center site. There is so much building going on there. I am sure that the buildings will be magnificent and that the memorial will be both dignified and beautiful. Yes, it occurred to me during my visit that the main lesson of September 11 is not merely about rebuilding with concrete and steel, but rebuilding hearts and minds of people. In the process of rebuilding, hatred will need to be replaced by love, brutality by compassion and evil by goodness.
And God said, “Let there be light.” (Genesis 1:3)
September 11, 2001 was a day in which the enemies of freedom and human dignity attempted to thrust this world into great darkness. Redemption seems far off but perhaps, just perhaps were our response to the tragedy of 9/11 to be to become more “Godly” by bringing more light into our darkened world, could redemption be far behind?
Saturday, September 17, 2011
Wednesday, June 8, 2011
Thoughts on US involvement in Afghanistan
In the Torah, there is a famous story about Jacob wrestling with an angel. After wrestling with an angel all night, Jacob receives the new name of Israel. The word “Israel” literally means the man who “wrestles with an angel.”
I have always felt that one of the most unique things about being Jewish is the fact that we are not afraid to ask and to “wrestle with” very difficult questions. The question that I want to ask at this time is whether or not the United States should still be committing forces to Afghanistan.
Back when we wrestled with the Vietnam War, this felt deeply personal for I had a low draft number. American Jews were quite vocal in their opposition to that war. Now without a draft and fewer Jewish young men in the armed forces, it seems to me that our voices are conspicuously silent.
First a little background.
Our congregation has had several members who have served in Afghanistan. Two of them have been previously deployed in Iraq. I heard from one recently who told me that in addition to being hot and having lousy living conditions, the security situation there was much worse than in Iraq and that the level of personal danger to U.S. soldiers was quite high. He also expressed some reservation that the current government would ever be able to control the country.
During the Bush presidency, the Union for Reform Judaism made a controversial resolution concerning Iraq and calling for a timetable for withdrawal. Should we not also consider some sort of resolution concerning Afghanistan?
A year ago after General Stanley McChrystal made statements which eventually led to his being relieved of command, it became clearer to me that President Obama had listened to the voices of the military who had called for an ill-thought-out escalation. I was against the escalation at the time and actually drafted a URJ resolution calling for the President and Congress to bring home swiftly and safely all U.S. troops and military, CIA, and similar contract personnel from Afghanistan. The resolution was not considered by the movement. Yet, one year later, we find both Republican and Democrat voices asking for a reconsideration of American involvement in Afghanistan.
This past month, thirty-one American soldiers died in Afghanistan. At our services, we read the names of all thirty-one of these men and women. I feel so much for their families and I truly appreciate their loyalty and service to our county. To me, they are heroes! Each one of them represented a world unto himself or herself.
Nearly ten years have passed since the war in Afghanistan began. This is the longest running war in U.S. history. Moreover, the cost of this war is estimated at being ten billion dollars per month. Now that Bin Laden has been killed, many American politicians on both sides of the aisle are asking whether or not it is worthwhile for America to still have troops in Afghanistan. This is especially true at this time of economic hardship when cuts to both healthcare services and education are being made throughout the country on both the federal and state levels.
In addition, it seems to me that the U.S. war in Afghanistan has paralyzed and distorted U.S. foreign policy in two far more crucial areas of the world.
First, over the last decade, the coalition of forces led by the United States has been preoccupied first with Iraq and now with Afghanistan. While this has occurred, the present Iranian government has pursued the development of nuclear technology. Despite the fact that Iran has repeatedly asserted that this is aimed at civilian nuclear energy, most observers have found much evidence to suggest that Iran is indeed pursuing a nuclear weapon. We will never know for sure, but I feel that without the foreign policy preoccupation with Iraq and Afghanistan, our efforts to contain Iran’s nuclear development could have been different and possibly more effective.
Second, it seems to me that the U.S. war in Iraq and Afghanistan created a lack of focus on our part towards a robust effort at civil society building within in the Arab world over the past decade. The recent events of the so called “Arab Spring” in Egypt and elsewhere illustrate how very important such an effort could have been. As dictators have fallen, the absence of the structures of civil society left a tremendous vacuum. This vacuum presents an opportunity to radical and anti-Western Islamic factions to exploit for the purpose of creating radical Islamic governments.
So here is my point.
Why are we being so silent about this war?
At a time of economic pressures unprecedented in 70 years, cannot the $120 billion we are spending yearly in Afghanistan be used much more wisely both at home and in pursuing our foreign policy agenda across the globe? Do we really support continued American involvement in Afghanistan? Is it really fair to the men and women in our armed forces, some of whom have served more than three tours of duty, to ask them to continue such service?
I think we owe it to the men and women in our armed services and to ourselves to “wrestle” with these most serious questions. I think we owe it to our country to consider whether or not now is the time to expeditiously bring our troops home.
Finally, in any war which our leaders become engaged, there should be a reasonable expectation of success. However, there is in Jewish law a principle which maintains that a non-biblical rule which is not working, or is not accepted, or is not successful in meeting its goal, should be changed. Is now the time for such a change?
The above opinion is mine and mine alone. It does not represent that of the congregation or of the Union for Reform Judaism.
I would really like to hear your opinion on this. I value your opinion and would invite dialogue on this issue. Please let me know if you think that our movement should take a position on this issue. Please post your comments on the blog.
I have always felt that one of the most unique things about being Jewish is the fact that we are not afraid to ask and to “wrestle with” very difficult questions. The question that I want to ask at this time is whether or not the United States should still be committing forces to Afghanistan.
Back when we wrestled with the Vietnam War, this felt deeply personal for I had a low draft number. American Jews were quite vocal in their opposition to that war. Now without a draft and fewer Jewish young men in the armed forces, it seems to me that our voices are conspicuously silent.
First a little background.
Our congregation has had several members who have served in Afghanistan. Two of them have been previously deployed in Iraq. I heard from one recently who told me that in addition to being hot and having lousy living conditions, the security situation there was much worse than in Iraq and that the level of personal danger to U.S. soldiers was quite high. He also expressed some reservation that the current government would ever be able to control the country.
During the Bush presidency, the Union for Reform Judaism made a controversial resolution concerning Iraq and calling for a timetable for withdrawal. Should we not also consider some sort of resolution concerning Afghanistan?
A year ago after General Stanley McChrystal made statements which eventually led to his being relieved of command, it became clearer to me that President Obama had listened to the voices of the military who had called for an ill-thought-out escalation. I was against the escalation at the time and actually drafted a URJ resolution calling for the President and Congress to bring home swiftly and safely all U.S. troops and military, CIA, and similar contract personnel from Afghanistan. The resolution was not considered by the movement. Yet, one year later, we find both Republican and Democrat voices asking for a reconsideration of American involvement in Afghanistan.
This past month, thirty-one American soldiers died in Afghanistan. At our services, we read the names of all thirty-one of these men and women. I feel so much for their families and I truly appreciate their loyalty and service to our county. To me, they are heroes! Each one of them represented a world unto himself or herself.
Nearly ten years have passed since the war in Afghanistan began. This is the longest running war in U.S. history. Moreover, the cost of this war is estimated at being ten billion dollars per month. Now that Bin Laden has been killed, many American politicians on both sides of the aisle are asking whether or not it is worthwhile for America to still have troops in Afghanistan. This is especially true at this time of economic hardship when cuts to both healthcare services and education are being made throughout the country on both the federal and state levels.
In addition, it seems to me that the U.S. war in Afghanistan has paralyzed and distorted U.S. foreign policy in two far more crucial areas of the world.
First, over the last decade, the coalition of forces led by the United States has been preoccupied first with Iraq and now with Afghanistan. While this has occurred, the present Iranian government has pursued the development of nuclear technology. Despite the fact that Iran has repeatedly asserted that this is aimed at civilian nuclear energy, most observers have found much evidence to suggest that Iran is indeed pursuing a nuclear weapon. We will never know for sure, but I feel that without the foreign policy preoccupation with Iraq and Afghanistan, our efforts to contain Iran’s nuclear development could have been different and possibly more effective.
Second, it seems to me that the U.S. war in Iraq and Afghanistan created a lack of focus on our part towards a robust effort at civil society building within in the Arab world over the past decade. The recent events of the so called “Arab Spring” in Egypt and elsewhere illustrate how very important such an effort could have been. As dictators have fallen, the absence of the structures of civil society left a tremendous vacuum. This vacuum presents an opportunity to radical and anti-Western Islamic factions to exploit for the purpose of creating radical Islamic governments.
So here is my point.
Why are we being so silent about this war?
At a time of economic pressures unprecedented in 70 years, cannot the $120 billion we are spending yearly in Afghanistan be used much more wisely both at home and in pursuing our foreign policy agenda across the globe? Do we really support continued American involvement in Afghanistan? Is it really fair to the men and women in our armed forces, some of whom have served more than three tours of duty, to ask them to continue such service?
I think we owe it to the men and women in our armed services and to ourselves to “wrestle” with these most serious questions. I think we owe it to our country to consider whether or not now is the time to expeditiously bring our troops home.
Finally, in any war which our leaders become engaged, there should be a reasonable expectation of success. However, there is in Jewish law a principle which maintains that a non-biblical rule which is not working, or is not accepted, or is not successful in meeting its goal, should be changed. Is now the time for such a change?
The above opinion is mine and mine alone. It does not represent that of the congregation or of the Union for Reform Judaism.
I would really like to hear your opinion on this. I value your opinion and would invite dialogue on this issue. Please let me know if you think that our movement should take a position on this issue. Please post your comments on the blog.
Sunday, June 5, 2011
Thoughts on Confirmation (12th grade)
I would like to begin this evening by telling this class how very proud I am of all of you. When I look at your biographies and their your of Jewish involvement, I cannot help but be hopeful as to the future of our people in this country. You have served as Madrichim, been to Israel on the March of the Living, served our people in Moldava, worked in New Orleans, were leaders in BBYO and spoken on Capitol Hill in Washington DC to our congressmen and senators on issues of importance to the Jewish people. You are an incredible group with an incredible amount of commitment to our people, Israel, our nation and humankind.
You have had many wonderful experiences outside of Temple Emanuel. These experiences have been extremely formative in helping to create your Jewish identities. However, these experiences however would never have occurred without the incessant nudging of Temple Emanuel’s rabbis. In addition, most of these experiences would not have occurred without the support, patience and encouragement of many others.
I would like to thank the leadership of Temple Emanuel for being so supportive in this effort to educate our young people. The Greensboro Jewish Federation has been supportive by providing Israel experience grants and grants to help our children attend the L’taken Social Justice seminars. The financial support of the Temple Emanuel community in helping to provide grants and scholarships for Jewish camping, L’taken and Israel experiences has been very generous. The teachers and tutors, from TEPS to the religious school, have all done wonderful work in instilling a magnificent pride in being Jewish in our children. The teachers on Sunday who have worked with our teens as they were Madrichim and the teachers who have taught them with such commitment deserve special mention.
The point here is that the success here with this class did not happen in a vacuum and the role that Temple Emanuel played is indeed significant. The most important thing that I want the eioght of you as confimrsand to know is that our commitment to you as a congregatipon and as a Jewish community is I would like to think iron clad.
However, the most important role was that of the parents of these wonderful young people and to them goes our biggest, “Todah Rabbah,” our biggest “Thank you.” Without your help and encouragement and without your communication of Jewish values in the home, everything that we wanted to do with these young people, we would not have been able to do. In addition, most everything that these confirmands have accomplished as Jews and as human beings would not have been accomplished.
To our confirmands we say once again how very proud we are of you!
The Torah tells us that the Jewish people were in Egypt for 430 years. The rabbi’s asked why during these 430 years the Jewish people did not assimilate into the walls. What was the secret of their survival? How did they, even in the midst of repression, assimilation and exile manage to keep their identity as Jews?
The Midrash gives us three reasons. The first reason is that they never forgot their Jewish names. They never forgot their identity and their heritage. Names are so very important as a part of our identity.
Recently, I met a woman by the name of Consuelo. She had grown up in a poor Hispanic barrio, five blocks on the American side of the Mexican border. Her family was one that was extremely proud of its Hispanic heritage. When she was 6 years old, she started first grade in an American school. By that time, she was already bilingual.
When she walked into the school, the teacher asked her, “What is your name?” she answered, “Consuelo.” The teacher said, “From now on your name is ‘Connie.’” Consuelo told the teacher, “Absolutely not! I am not Connie, I am Consuelo.” The teacher did not know what to do with such a petulant child and consequently sent her to the principal’s office. Poor little six year old Consuelo thought that she was being honored by being sent to the principal’s office. After ten minutes of sitting in a chair outside of the office, the door opened and the principal brought little Consuelo into the office. The principal said to her “Now tell me, what is wrong with Connie?” Consuelo proceeded to answer, “I don’t know what is wrong with Connie; I don’t even know her, do you know what’s wrong with Connie?”
Yes, my friends, names are important and you as graduates have built up incredible names and identities as Jews over the past four year. As you go to college, there will be more than ample opportunity for you to forget your names and your heritage.
There will be those who in subtle ways will encourage you to do so and to forget that you are Jews. Nevertheless, the secret to our survival, as well as the ultimate testimony to the value of the schooling that you have received is that you will always remember who you are. A proud committed Jew.
The second thing that ensured our survival in Egypt was that we never abandoned our distinctive style of Jewish dress. Most of us have a tallit. Some of you even have tefillin. Take them with you. There are other aspects of Jewish “dress” as well. These could include Shabbat candles, a Kiddush cup, a Tanach and other Jewish books. These are all aspects of Jewish dress that you need to take with you to college.
Not only should you take them to college, but you should use them while you are there. Let them be a reflection of who you are! Let them be a sign of who you are as a Jew, for they are aspects of Jewish dress.
The third thing that enabled us to survive the Egyptian repression and exile was the fact that we never forgot our holy tongue, the language of the Jew, the language of prayer and the voice of Torah. These things, together with the language of Jewish activism should be your language on campus next year. Take Jewish study courses. Participate in activities at Hillel. Being a Jew who speaks the Jewish language is more than being a person who can speak Hebrew. Speaking the Jewish language today means speaking out on behalf of Jewish values and interests. It means taking leadership within your campus Jewish community and working for greater involvement of Jews within that community.
It is this language that is also the language of our commitment to Israel. We need college students who are willing to be pro peace and pro security for Israel and the Middle East. The amount of Israel bashing on college campuses is indeed significant and much of it has been funded by Saudi oil money.
But in addition to that, we know that in America, the attachment of American Jews to Israel has fallen during the past two years. In 2002, the amount of Jews who felt very emotionally attached to Israel was 31%, this past year it had dropped from 31 to 26%. You indeed have a special role to play by using the Jewish language that you have learned here to strengthen the attachment of the American Jewish community to Israel,
In the book of Esther, when Esther is afraid to lift her voice to save the Jewish people, Mordecai tells her: “Do not imagine that you, of all the Jews, will escape with your life by being in the king’s palace. On the contrary, if you keep silent in this crisis, relief and deliverance will come to the Jews from another quarter, while you and your father’s house will perish. And who knows, perhaps you have attained a royal position for just such a crisis.” In essence, he is telling her that speaking out on behalf of the Jewish people is her fate. It is the reason that she was born and it is the reason that she has experienced the things that have happened to her.
When it comes to Israel in particular and for being Jewish in general, we need you to be like Esther. We need you to lift your voices. This could be why you were born in the first place! You have come here for this moment in our history, a moment when you will be called upon first to be voices for our people on college campuses and then to become committed Jews for the rest of your lives. If you do these things, you will bring great honor to Temple Eamnuel, your family and yourselves.
So, Mazel Tov and Yashar Koach, on your graduation! Become this generation’s Esther. Be like those Jews in Egypt more than 3000 years ago when you go to college. Don’t forget your name, don’t forget who you are. Take your Jewish dress with you and finally, make your language the language of prayer, study, and commitment to Judaism. Let Israel be part of your everyday existence! If you do this then you will bring blessings not only to yourself but also to Temple Emanuel. By doing this you will help to ensure a glorious future for the Jewish people here in the United States and everywhere.
The Ibo people of Nigeria say:
Not to know is bad
Not to want to know is worse
Not to hope is unthinkable
Not to care is unforgivable
However, I would like to change the last line so that the saying reads as follows:
Not to know is bad
Not to want to know is worse
Not to care is unthinkable
Not to act is unforgivable
So next year, it is my hope that you will indeed become a Jewish actor on your college campus. Your challenge it to take the teachings you have learned and shared together and to bring them to this moment. Know always that you will never be alone. You are loved by your parents, teachers and rabbis and we are only a cell phone call away. Most importantly however, realize that with all the challenges that you will face in college, you will truly never be alone because God will always be with you.
May God bless all of you with great success next year! May you be blessed with health, learning, meaning and peace!
You have had many wonderful experiences outside of Temple Emanuel. These experiences have been extremely formative in helping to create your Jewish identities. However, these experiences however would never have occurred without the incessant nudging of Temple Emanuel’s rabbis. In addition, most of these experiences would not have occurred without the support, patience and encouragement of many others.
I would like to thank the leadership of Temple Emanuel for being so supportive in this effort to educate our young people. The Greensboro Jewish Federation has been supportive by providing Israel experience grants and grants to help our children attend the L’taken Social Justice seminars. The financial support of the Temple Emanuel community in helping to provide grants and scholarships for Jewish camping, L’taken and Israel experiences has been very generous. The teachers and tutors, from TEPS to the religious school, have all done wonderful work in instilling a magnificent pride in being Jewish in our children. The teachers on Sunday who have worked with our teens as they were Madrichim and the teachers who have taught them with such commitment deserve special mention.
The point here is that the success here with this class did not happen in a vacuum and the role that Temple Emanuel played is indeed significant. The most important thing that I want the eioght of you as confimrsand to know is that our commitment to you as a congregatipon and as a Jewish community is I would like to think iron clad.
However, the most important role was that of the parents of these wonderful young people and to them goes our biggest, “Todah Rabbah,” our biggest “Thank you.” Without your help and encouragement and without your communication of Jewish values in the home, everything that we wanted to do with these young people, we would not have been able to do. In addition, most everything that these confirmands have accomplished as Jews and as human beings would not have been accomplished.
To our confirmands we say once again how very proud we are of you!
The Torah tells us that the Jewish people were in Egypt for 430 years. The rabbi’s asked why during these 430 years the Jewish people did not assimilate into the walls. What was the secret of their survival? How did they, even in the midst of repression, assimilation and exile manage to keep their identity as Jews?
The Midrash gives us three reasons. The first reason is that they never forgot their Jewish names. They never forgot their identity and their heritage. Names are so very important as a part of our identity.
Recently, I met a woman by the name of Consuelo. She had grown up in a poor Hispanic barrio, five blocks on the American side of the Mexican border. Her family was one that was extremely proud of its Hispanic heritage. When she was 6 years old, she started first grade in an American school. By that time, she was already bilingual.
When she walked into the school, the teacher asked her, “What is your name?” she answered, “Consuelo.” The teacher said, “From now on your name is ‘Connie.’” Consuelo told the teacher, “Absolutely not! I am not Connie, I am Consuelo.” The teacher did not know what to do with such a petulant child and consequently sent her to the principal’s office. Poor little six year old Consuelo thought that she was being honored by being sent to the principal’s office. After ten minutes of sitting in a chair outside of the office, the door opened and the principal brought little Consuelo into the office. The principal said to her “Now tell me, what is wrong with Connie?” Consuelo proceeded to answer, “I don’t know what is wrong with Connie; I don’t even know her, do you know what’s wrong with Connie?”
Yes, my friends, names are important and you as graduates have built up incredible names and identities as Jews over the past four year. As you go to college, there will be more than ample opportunity for you to forget your names and your heritage.
There will be those who in subtle ways will encourage you to do so and to forget that you are Jews. Nevertheless, the secret to our survival, as well as the ultimate testimony to the value of the schooling that you have received is that you will always remember who you are. A proud committed Jew.
The second thing that ensured our survival in Egypt was that we never abandoned our distinctive style of Jewish dress. Most of us have a tallit. Some of you even have tefillin. Take them with you. There are other aspects of Jewish “dress” as well. These could include Shabbat candles, a Kiddush cup, a Tanach and other Jewish books. These are all aspects of Jewish dress that you need to take with you to college.
Not only should you take them to college, but you should use them while you are there. Let them be a reflection of who you are! Let them be a sign of who you are as a Jew, for they are aspects of Jewish dress.
The third thing that enabled us to survive the Egyptian repression and exile was the fact that we never forgot our holy tongue, the language of the Jew, the language of prayer and the voice of Torah. These things, together with the language of Jewish activism should be your language on campus next year. Take Jewish study courses. Participate in activities at Hillel. Being a Jew who speaks the Jewish language is more than being a person who can speak Hebrew. Speaking the Jewish language today means speaking out on behalf of Jewish values and interests. It means taking leadership within your campus Jewish community and working for greater involvement of Jews within that community.
It is this language that is also the language of our commitment to Israel. We need college students who are willing to be pro peace and pro security for Israel and the Middle East. The amount of Israel bashing on college campuses is indeed significant and much of it has been funded by Saudi oil money.
But in addition to that, we know that in America, the attachment of American Jews to Israel has fallen during the past two years. In 2002, the amount of Jews who felt very emotionally attached to Israel was 31%, this past year it had dropped from 31 to 26%. You indeed have a special role to play by using the Jewish language that you have learned here to strengthen the attachment of the American Jewish community to Israel,
In the book of Esther, when Esther is afraid to lift her voice to save the Jewish people, Mordecai tells her: “Do not imagine that you, of all the Jews, will escape with your life by being in the king’s palace. On the contrary, if you keep silent in this crisis, relief and deliverance will come to the Jews from another quarter, while you and your father’s house will perish. And who knows, perhaps you have attained a royal position for just such a crisis.” In essence, he is telling her that speaking out on behalf of the Jewish people is her fate. It is the reason that she was born and it is the reason that she has experienced the things that have happened to her.
When it comes to Israel in particular and for being Jewish in general, we need you to be like Esther. We need you to lift your voices. This could be why you were born in the first place! You have come here for this moment in our history, a moment when you will be called upon first to be voices for our people on college campuses and then to become committed Jews for the rest of your lives. If you do these things, you will bring great honor to Temple Eamnuel, your family and yourselves.
So, Mazel Tov and Yashar Koach, on your graduation! Become this generation’s Esther. Be like those Jews in Egypt more than 3000 years ago when you go to college. Don’t forget your name, don’t forget who you are. Take your Jewish dress with you and finally, make your language the language of prayer, study, and commitment to Judaism. Let Israel be part of your everyday existence! If you do this then you will bring blessings not only to yourself but also to Temple Emanuel. By doing this you will help to ensure a glorious future for the Jewish people here in the United States and everywhere.
The Ibo people of Nigeria say:
Not to know is bad
Not to want to know is worse
Not to hope is unthinkable
Not to care is unforgivable
However, I would like to change the last line so that the saying reads as follows:
Not to know is bad
Not to want to know is worse
Not to care is unthinkable
Not to act is unforgivable
So next year, it is my hope that you will indeed become a Jewish actor on your college campus. Your challenge it to take the teachings you have learned and shared together and to bring them to this moment. Know always that you will never be alone. You are loved by your parents, teachers and rabbis and we are only a cell phone call away. Most importantly however, realize that with all the challenges that you will face in college, you will truly never be alone because God will always be with you.
May God bless all of you with great success next year! May you be blessed with health, learning, meaning and peace!
Sunday, May 29, 2011
Israel - What We Should Agree Upon
American Jews have also recently engaged in fierce debates concerning Israel’s foreign policy. Some say that Israel is not doing enough to promote peace while others say that to do more that the present time though unilateral measures, would compromise the security of the state of Israel. This debate among American Jews has become rather harsh at times and the events of the past week and a half have not lessened to nature or tenor of the debate.
So on Tuesday morning at the AIPAC Conference, I found myself discussion Israel with the incoming President of the URJ, Rick Jacobs. Rick might be a little more dovish than me, but I feel that he has been the victim of a smear campaign by some right wing supporters of Israel. While sitting in this discussion, I was moved to ask myself whether or not there are issues at present upon which all Reform Jews should or could agree. If such issues exist, there might be a more productive starting point for discussions among American Jews who love Israel.
I managed to come up with seven such points.
First, as American Reform Jews we support the Foreign Aid bill which contains more than 3 billion dollars in needed security assistance for Israel. This money is critical in helping Israel maintain its qualitative military edge. Much of this money is spent on military hardware in the United States and thus helps the American economy. We also support foreign aid to the other countries because we view it as a good investment for our country. Building schools and health clinics is good for America because it reflects the highest of humanitarian values.
Second as American Jews, we are very concerned about Iran’s continued push towards the development of nuclear weapons. Therefore we support any act in Congress which will increase and strengthen the international sanctions again the regime in Teheran. We also would support measures directed especially at the Iranian Revolutionary Guard Corps which has been so brutal in quashing all resistance to Ahmadinijad and the mullahs. Currently in both houses of Congress, there are bills which would do what I have just mentioned and we as American Jews support such efforts.
Third, we as American Reform Jews believe that peace between Israelis and Palestinians can only be achieved through direct negotiations between Israelis and Palestinians. Therefore we call upon the Palestinians to return to the negotiating table with Israel. We feel that while Mahmoud Abbas the Palestinian leader has been traveling all over the world talking with others about the future of the Palestinian nation, it has been tragic that he has not spoken directly to Israel.
We also feel that unless Hamas recognizes Israel, renounces violence and agrees to abide by all previous agreements, Hamas has no place in these negotiations. Hamas currently seeks the total destruction of Israel. Of all the liberation movements in the world today, Hamas is alone in demanding the total annihilation of another country. Other national libration movements envision living side by side in peaceful coexistence with their foes, but not Hamas. As American Reform Jews, we feel that should an unrepentant Hamas become part of the Palestinian government, the United States should reexamine its relationship with the Palestinian Authority and suspend aid to it. As a matter of fact, such a suspension of aid is mandated by US law.
Fourth, we as American Reform Jews while passionately concerned about the security of Israel are also concerned and critical about decisions made by the Israeli government. We are opposed to building in settlements that clearly will be evacuated in some future peace deal. We are also concerned about elements of civil society in Israel. We feel that Israel can do more to advance the opportunities of Israel's religious and ethnic minorities to be able to participate fully in all aspects of Israeli society. As American Reform Jews, we are deeply concerned about the lack of religious pluralism in Israel. Therefore particularly on these matters, we will not hesitate to be critical of Israel.
And this brings me to my next and fifth point. As American Jews, we support ARZA, the Association of Reform Zionists of America, because ARZA is our way of supporting the cause of religious pluralism in Israel. In a recent article, Rabbi Daniel Allen, ARZA’s Executive Director wrote:
“We must work to expand liberal Jewish religion. We can build an ever more inclusive democratic Israeli society if we marshal the human and financial resources. Israelis physically built a country, with significant assistance from world Jewry that most of us believe is here to stay. It was done through times of war while bringing in our exiles in massive numbers. Israel was built by people many of whom had broken lives before they arrived on its shores. Israel was assisted in physically building the state by a Jewish community that was not as affluent and capable of participating in building the soul of the society as it is today.”
Rabbi Allen calls for increased support from American Reform Jews for the liberal or Reform congregations in Israel. He feels that such support could make a significant impact from within on the state of Israel and would strengthen the ties between Reform Jews and their brothers and sisters in Israel.
My sixth point is upon which I feel all American Reform Jews should agree is that we need to visit Israel. We need to encourage our congregations to take trips to Israel, to send their kids to Israel, to keep abreast of events happening in Israel and to make Israel part of our consciousness as Reform Jews. Too many of our members have never been to Israel. Too many have never seen a country which is so very different than they way it is portrayed in the media.
Too many of our teens have never been in Israel, never had the opportunity to love it and appreciate it and as a result, are ill prepared to speak about Israel when they go to college. Perhaps the worst part of this is that too many young Reform Jews feel alienated from Israel, not in my opinion because they disagree with the policies of its government, but rather the only Israel which they know is that portrayed in the often sensationalist media. The chief cause of the alienation of young Reform Jews from Israel is due to the fact that so few of them have been there and as a result have no appreciation of a narrative as to why Israel is so important and precious to the Jewish people.
My seventh and final point is that as American Reform Jews, we will not hesitate to express and teach our love for Israel; its land, people and its right of national determination. Yes, Israel has much wrong with it. There are many things which need to be improved in Israel. However, when teaching Israel, I want to teach first the narrative of love. I want to teach the story of the importance of Israel as a place for persecuted Jewry throughout the world and as the only place wherein the Jewish people have the right of self determination. I want to teach about the miracle of Jewish self defense in Israel and how Israel in 1976 flew 2500 miles to Entebbe to rescue Jews of various nationalities who had been on a hijacked plane. I want to teach to stories of commitment and heroism of people like Yoni Netanyahu, Alex Singer, Avigdor Kahalani and Michael Levin who make me so proud and inspire me so much. If you do not recognize these names, that it part of the problem! And I, as a rabbi, Zionist and Jewish educator, view it as my holy task to teach you about these heroes.
Yes, I want to first teach you about the love of Israel. Once I have done this, I will teach you about all of the imperfections she has and the challenges she faces in making a more just society and in bringing peace to that part of the world. When we fall in love, we tend only to see the good aspects of our spouses. My feeling is that if we focused upon the imperfections of our spouses only, we would have never fallen in love in the first place. So I will teach you the narrative of love before the narrative of imperfection.
Yes, you may point out twenty five things wrong with Israel, but I will still love her. Israel is a part of my very neshamah, my very soul. It is a tremendous part of how I as a Jew define my Jewish identity
So that is it. Seven points that I would like to see all American Reform Jews agree upon. Of course, I am not so naive that we will do so, but feel that it would be nice if we did.
In the meantime, I feel that for sure all of us can agree that we hope and pray to be able to see a Middle East wherein there are two states, an Israel and a Palestine, living side by side in peace, prosperity and security; an Israel and Palestine competing economically and on soccer field, rather than on field of battle; an Israel and a Palestine whose children are taught the values of mutual respect; an Israel and a Palestine wherein as the prophet Isaiah dreamed, swords would be turned into plowshares!
So on Tuesday morning at the AIPAC Conference, I found myself discussion Israel with the incoming President of the URJ, Rick Jacobs. Rick might be a little more dovish than me, but I feel that he has been the victim of a smear campaign by some right wing supporters of Israel. While sitting in this discussion, I was moved to ask myself whether or not there are issues at present upon which all Reform Jews should or could agree. If such issues exist, there might be a more productive starting point for discussions among American Jews who love Israel.
I managed to come up with seven such points.
First, as American Reform Jews we support the Foreign Aid bill which contains more than 3 billion dollars in needed security assistance for Israel. This money is critical in helping Israel maintain its qualitative military edge. Much of this money is spent on military hardware in the United States and thus helps the American economy. We also support foreign aid to the other countries because we view it as a good investment for our country. Building schools and health clinics is good for America because it reflects the highest of humanitarian values.
Second as American Jews, we are very concerned about Iran’s continued push towards the development of nuclear weapons. Therefore we support any act in Congress which will increase and strengthen the international sanctions again the regime in Teheran. We also would support measures directed especially at the Iranian Revolutionary Guard Corps which has been so brutal in quashing all resistance to Ahmadinijad and the mullahs. Currently in both houses of Congress, there are bills which would do what I have just mentioned and we as American Jews support such efforts.
Third, we as American Reform Jews believe that peace between Israelis and Palestinians can only be achieved through direct negotiations between Israelis and Palestinians. Therefore we call upon the Palestinians to return to the negotiating table with Israel. We feel that while Mahmoud Abbas the Palestinian leader has been traveling all over the world talking with others about the future of the Palestinian nation, it has been tragic that he has not spoken directly to Israel.
We also feel that unless Hamas recognizes Israel, renounces violence and agrees to abide by all previous agreements, Hamas has no place in these negotiations. Hamas currently seeks the total destruction of Israel. Of all the liberation movements in the world today, Hamas is alone in demanding the total annihilation of another country. Other national libration movements envision living side by side in peaceful coexistence with their foes, but not Hamas. As American Reform Jews, we feel that should an unrepentant Hamas become part of the Palestinian government, the United States should reexamine its relationship with the Palestinian Authority and suspend aid to it. As a matter of fact, such a suspension of aid is mandated by US law.
Fourth, we as American Reform Jews while passionately concerned about the security of Israel are also concerned and critical about decisions made by the Israeli government. We are opposed to building in settlements that clearly will be evacuated in some future peace deal. We are also concerned about elements of civil society in Israel. We feel that Israel can do more to advance the opportunities of Israel's religious and ethnic minorities to be able to participate fully in all aspects of Israeli society. As American Reform Jews, we are deeply concerned about the lack of religious pluralism in Israel. Therefore particularly on these matters, we will not hesitate to be critical of Israel.
And this brings me to my next and fifth point. As American Jews, we support ARZA, the Association of Reform Zionists of America, because ARZA is our way of supporting the cause of religious pluralism in Israel. In a recent article, Rabbi Daniel Allen, ARZA’s Executive Director wrote:
“We must work to expand liberal Jewish religion. We can build an ever more inclusive democratic Israeli society if we marshal the human and financial resources. Israelis physically built a country, with significant assistance from world Jewry that most of us believe is here to stay. It was done through times of war while bringing in our exiles in massive numbers. Israel was built by people many of whom had broken lives before they arrived on its shores. Israel was assisted in physically building the state by a Jewish community that was not as affluent and capable of participating in building the soul of the society as it is today.”
Rabbi Allen calls for increased support from American Reform Jews for the liberal or Reform congregations in Israel. He feels that such support could make a significant impact from within on the state of Israel and would strengthen the ties between Reform Jews and their brothers and sisters in Israel.
My sixth point is upon which I feel all American Reform Jews should agree is that we need to visit Israel. We need to encourage our congregations to take trips to Israel, to send their kids to Israel, to keep abreast of events happening in Israel and to make Israel part of our consciousness as Reform Jews. Too many of our members have never been to Israel. Too many have never seen a country which is so very different than they way it is portrayed in the media.
Too many of our teens have never been in Israel, never had the opportunity to love it and appreciate it and as a result, are ill prepared to speak about Israel when they go to college. Perhaps the worst part of this is that too many young Reform Jews feel alienated from Israel, not in my opinion because they disagree with the policies of its government, but rather the only Israel which they know is that portrayed in the often sensationalist media. The chief cause of the alienation of young Reform Jews from Israel is due to the fact that so few of them have been there and as a result have no appreciation of a narrative as to why Israel is so important and precious to the Jewish people.
My seventh and final point is that as American Reform Jews, we will not hesitate to express and teach our love for Israel; its land, people and its right of national determination. Yes, Israel has much wrong with it. There are many things which need to be improved in Israel. However, when teaching Israel, I want to teach first the narrative of love. I want to teach the story of the importance of Israel as a place for persecuted Jewry throughout the world and as the only place wherein the Jewish people have the right of self determination. I want to teach about the miracle of Jewish self defense in Israel and how Israel in 1976 flew 2500 miles to Entebbe to rescue Jews of various nationalities who had been on a hijacked plane. I want to teach to stories of commitment and heroism of people like Yoni Netanyahu, Alex Singer, Avigdor Kahalani and Michael Levin who make me so proud and inspire me so much. If you do not recognize these names, that it part of the problem! And I, as a rabbi, Zionist and Jewish educator, view it as my holy task to teach you about these heroes.
Yes, I want to first teach you about the love of Israel. Once I have done this, I will teach you about all of the imperfections she has and the challenges she faces in making a more just society and in bringing peace to that part of the world. When we fall in love, we tend only to see the good aspects of our spouses. My feeling is that if we focused upon the imperfections of our spouses only, we would have never fallen in love in the first place. So I will teach you the narrative of love before the narrative of imperfection.
Yes, you may point out twenty five things wrong with Israel, but I will still love her. Israel is a part of my very neshamah, my very soul. It is a tremendous part of how I as a Jew define my Jewish identity
So that is it. Seven points that I would like to see all American Reform Jews agree upon. Of course, I am not so naive that we will do so, but feel that it would be nice if we did.
In the meantime, I feel that for sure all of us can agree that we hope and pray to be able to see a Middle East wherein there are two states, an Israel and a Palestine, living side by side in peace, prosperity and security; an Israel and Palestine competing economically and on soccer field, rather than on field of battle; an Israel and a Palestine whose children are taught the values of mutual respect; an Israel and a Palestine wherein as the prophet Isaiah dreamed, swords would be turned into plowshares!
Wednesday, May 25, 2011
Prime Minister Netanyahu Before the U.S. Congress
JINSA is the "Jewish Institute for National Security Affiars," a think tank in Washington DC. This post really spoke to me. The original is to be found athttp://www.jinsa.org/node/2315
Fred
JINSA Report #1092
May 24, 2011
Prime Minister Netanyahu Before the U.S. Congress
He looked as if he belonged there. He spoke as if he was one of us. And in the ways that count, he was.
Not because his English is impeccable, but because he spoke to the convergence of historical, religious, political, security, moral, and ethical views and values between the State of Israel and the United States. In the broadest and deepest sense, he came from where we come from. He came from the camp of deeply held core values that Americans understand. He came from the camp of compromise and political realism. He may not always have been in that camp, but he could not have been clearer about his membership now, and Americans relate to that.
He came from the pro-American camp in which most of us reside. (Can you imagine Abu Mazen saying, "God bless America"?)
On the merits, the speech turned the most important table, as Prime Minister Netanyahu said the conflict was not about forming a Palestinian state - which, he noted, Israel agreed to in 1947 and which the last six Israeli Prime Ministers have reiterated - but rather that the Palestinians are unwilling to accept a Jewish state. Congress applauded.
He called for an end to Palestinians teaching their children that Israel would disappear and an end to the glorification of terrorists. Congress applauded.
He said Palestinian refugees would not be resettled in Israel, but in their own country. Congress applauded.
He said Jerusalem would not be re-divided because only under Israel has the city been accessible to adherents of all religions including Judaism. Congress applauded.
He said Israel needs defensible borders, not arbitrary lines; the Jordan River Valley is one such line. Congress applauded and we think the King of Jordan did as well.
He called on the Palestinian Authority to end its relationship with Hamas - "the Palestinian version of al Qaeda" - and negotiate with Israel. Congress applauded.
Prime Minister Netanyahu invited the Palestinian Authority to join Israel in expanding and enhancing the economic improvements that have already come to the West Bank since Israel rooted out the terrorists who orchestrated the so-called "second intifada" and since the IDF works with the Palestinian Security Forces to maintain security there. It was a generous invitation and Congress applauded.
Netanyahu spoke the thoughts of the Congress of the United States and the Congress stood and applauded twelve times (in case you were counting). Republicans and Democrats, liberals and conservatives made clear their appreciation of the difficult conditions under which Israel lives, the determination of Israel to be strong and defend its people, and the desire of Israel to find a way to give the Palestinians what they have been unable to take since 1948 - a peaceful, prosperous state next to Israel, the national home of the Jewish people.
Fred
JINSA Report #1092
May 24, 2011
Prime Minister Netanyahu Before the U.S. Congress
He looked as if he belonged there. He spoke as if he was one of us. And in the ways that count, he was.
Not because his English is impeccable, but because he spoke to the convergence of historical, religious, political, security, moral, and ethical views and values between the State of Israel and the United States. In the broadest and deepest sense, he came from where we come from. He came from the camp of deeply held core values that Americans understand. He came from the camp of compromise and political realism. He may not always have been in that camp, but he could not have been clearer about his membership now, and Americans relate to that.
He came from the pro-American camp in which most of us reside. (Can you imagine Abu Mazen saying, "God bless America"?)
On the merits, the speech turned the most important table, as Prime Minister Netanyahu said the conflict was not about forming a Palestinian state - which, he noted, Israel agreed to in 1947 and which the last six Israeli Prime Ministers have reiterated - but rather that the Palestinians are unwilling to accept a Jewish state. Congress applauded.
He called for an end to Palestinians teaching their children that Israel would disappear and an end to the glorification of terrorists. Congress applauded.
He said Palestinian refugees would not be resettled in Israel, but in their own country. Congress applauded.
He said Jerusalem would not be re-divided because only under Israel has the city been accessible to adherents of all religions including Judaism. Congress applauded.
He said Israel needs defensible borders, not arbitrary lines; the Jordan River Valley is one such line. Congress applauded and we think the King of Jordan did as well.
He called on the Palestinian Authority to end its relationship with Hamas - "the Palestinian version of al Qaeda" - and negotiate with Israel. Congress applauded.
Prime Minister Netanyahu invited the Palestinian Authority to join Israel in expanding and enhancing the economic improvements that have already come to the West Bank since Israel rooted out the terrorists who orchestrated the so-called "second intifada" and since the IDF works with the Palestinian Security Forces to maintain security there. It was a generous invitation and Congress applauded.
Netanyahu spoke the thoughts of the Congress of the United States and the Congress stood and applauded twelve times (in case you were counting). Republicans and Democrats, liberals and conservatives made clear their appreciation of the difficult conditions under which Israel lives, the determination of Israel to be strong and defend its people, and the desire of Israel to find a way to give the Palestinians what they have been unable to take since 1948 - a peaceful, prosperous state next to Israel, the national home of the Jewish people.
Sunday, May 15, 2011
The End of the Zionist Enterprise
A terrific post from my friend Rabbi Micky Boyden
This morning (Sunday), on what Palestinians call Yawm an-Nakbah (the Day of the Catastrophe), Hamas’ Prime Minister Ismail Haniyeh is reported to have addressed some 10,000 worshippers in a Gaza mosque and to have declared that they were protesting “with the great hope of bringing the Zionist enterprise in Palestine to an end.”
Haniyeh’s remarks should come as no surprise given the clause in the Hamas Charter that states that ”Israel will exist and will continue to exist until Islam will obliterate it, just as it obliterated others before it.”
It is in that context that the recent accord between the Palestinian Authority and Hamas should be viewed. A united Palestinian leadership that expresses such views is not the kind of government with which Israel can be expected to do business.
The Middle East quartet was, therefore, absolutely right in insisting back in June 2009 that all Palestinians commit themselves to non-violence, recognition of Israel, and acceptance of previous agreements and obligations.
However, those essential pre-conditions for a negotiated settlement between Israel and the Palestinians would now appear to be less emphatic. Only last month, in a press conference with the Arab media, quartet envoy Tony Blair is reported to have stated that they would work with a Palestinian unity government if Hamas would renounce violence. Despite being asked twice by reporters, Blair apparently did not insist that they recognize Israel’s right to exist.
Against that background, a United Nations declaration recognizing a Palestinian state in the Gaza Strip and on the West Bank including East Jerusalem would effectively give a stamp of approval to the establishment of a nation of which a major component of its political leadership has no intention of living in peace with Israel.
While that would no doubt be welcomed by Iran, Syria and a host of other countries, it is to be hoped that western democracies, headed by the United States, will resist all efforts to recognize a nation state committed to Israel’s destruction.
This morning (Sunday), on what Palestinians call Yawm an-Nakbah (the Day of the Catastrophe), Hamas’ Prime Minister Ismail Haniyeh is reported to have addressed some 10,000 worshippers in a Gaza mosque and to have declared that they were protesting “with the great hope of bringing the Zionist enterprise in Palestine to an end.”
Haniyeh’s remarks should come as no surprise given the clause in the Hamas Charter that states that ”Israel will exist and will continue to exist until Islam will obliterate it, just as it obliterated others before it.”
It is in that context that the recent accord between the Palestinian Authority and Hamas should be viewed. A united Palestinian leadership that expresses such views is not the kind of government with which Israel can be expected to do business.
The Middle East quartet was, therefore, absolutely right in insisting back in June 2009 that all Palestinians commit themselves to non-violence, recognition of Israel, and acceptance of previous agreements and obligations.
However, those essential pre-conditions for a negotiated settlement between Israel and the Palestinians would now appear to be less emphatic. Only last month, in a press conference with the Arab media, quartet envoy Tony Blair is reported to have stated that they would work with a Palestinian unity government if Hamas would renounce violence. Despite being asked twice by reporters, Blair apparently did not insist that they recognize Israel’s right to exist.
Against that background, a United Nations declaration recognizing a Palestinian state in the Gaza Strip and on the West Bank including East Jerusalem would effectively give a stamp of approval to the establishment of a nation of which a major component of its political leadership has no intention of living in peace with Israel.
While that would no doubt be welcomed by Iran, Syria and a host of other countries, it is to be hoped that western democracies, headed by the United States, will resist all efforts to recognize a nation state committed to Israel’s destruction.
Saturday, May 7, 2011
A Jewish Perspective on the Death of Osama Bin Laden
When Jewish people escaped from Egypt, they saw the Pharaoh’s army descending upon them. Then the miracle occurred. They saw Pharaoh's army drown in the sea. It was the seminal moment in the lives of those present and was to become the seminal moment in the lives of our people and the Jewish nation.
In their great joy, they sang triumphantly what has become known as the “Song of the Sea.” According to biblical historians, this is one of the oldest passages in the entire Hebrew Bible.
Cheering and celebrating the death of tyrants and mass murders goes way back in Jewish tradition.
Similarly in the story of Purim, after Haman and his ten sons were executed, we are told that: "On the thirteenth day of the month Adar; and on the fourteenth day of the same they rested, and made it a day of feasting and gladness" (Esther 9: 17).
Proverbs 11:10 observes: "When the wicked are destroyed there is rejoicing."
These responses come from the part of our brain which has been called the Reptilian brain. We have felt threatened and now the threat has partially been removed. Bin Laden is not able to murder again and for that we feel as great sense of relief.
On the other hand, both biblical and rabbinic traditions give us a somewhat different perspective on the death of a mass murderer like Bin Laden.
Proverbs 24:17 says: "Do not rejoice when your enemy falls."
The Talmud teaches us in the name of Rabbi Yochanan that "The Ministering Angels sought to sing the Song of the Sea (in celebration of the death of Pharaoh’s soldiers.) Said the Holy One of Blessing: The works of My hands are drowning in the sea, and you say the Song?!" (Sanhedrin 39b).
I am curious as to why this rebuke was addressed to the angels and not to the human being who crossed the sea.
Perhaps in addressing the angels, our tradition was trying to say that that part of our higher selves, the angelic or Godly part, should not be celebrating the death of a tyrant in such a way.
At the Passover Seder, we pour out ten drops of wine to represent the ten plagues. We do not drink these drops lest we be seen as celebrating the deaths of others. As a matter of fact, traditionally when we pour out these ten drops, we do so with our pinky finger and as such we are told that we are not even to lick off the remaining wine in order not to be seen as celebrating.
The higher brain functioning helps us understand what has happened in a different way.
First, we understand that just because Bin Laden is dead does not mean that the struggle against terrorism is over or had been won.
Second, theologically we can even empathize with God’s sadness. Bin Laden was after all a creature created in God’s image. He was not born with a tattoo on his chest which said: "This is an evil baby!" When he was a toddler, he did not wear a shirt which said, "I will grow up to be a mass murderer." The ability to hate others is something that we learn from others. It is not a "God given" ability. Bin Laden’s story represents the most extreme example of educational failure.
As a Jew, I do not celebrate his death.
Having said that, I am not going to be critical of those students from American, George Washington and George Mason universities who descended upon the White House. These young people were 10 to 14 years old at the time of 9/11. To a very real extent, the events of 9/11 have shaped the world during the past ten years the adult identities of these young people. This celebration was an expression of their Reptilian Brain. As time goes on and with added maturity, they will begin to understand the significance of this event on a higher level.
My higher brain functioning tells me that the problem of terrorism and its very real threat, not only to the United States, but especially to Israel and the Jewish people remains very real.
In Egypt, the Muslim Brotherhood referred to Bin Laden by the honorary term "sheikh."
In the Al-Aqsa Mosque in Jerusalem, an Imam vowed to take revenge on "the Western dogs" who killed Osama bin Laden.
Ismail Haniyeh, the head of Hamas in the Gaza Strip, told reporters: "We condemn the assassination and the killing of an Arab holy warrior (shahid). We regard this as a continuation of the American policy based on oppression and the shedding of Muslim and Arab blood."
A new Pew Global Attitudes poll shows that respect for Al Quada and Osama Bin Laden was the highest in the entire Muslim world among Palestinian Muslims with 34 percent expressing confidence in him to "do the right thing in world affairs."
We have lots to consider in our world. We are glad that the man responsible for the deaths of more than 3,000 Americans on 9/11 and many more, including thousands of Muslims, has been brought to justice. We know as well that the fight against terrorism is not over and that reconciliation is a long way off.
We pray that the Holy One of Blessing, the God who is the God of all Humanity, will bless us with peace.
May we live to see that day when as the Prophet Isaiah said, "Nation will not lift up sword against nation."
But let us interpret the second part of this verse in the following manner: "Neither shall they, children and adults, ever again be taught to hate and to be violent towards others for we are all created in God’s image!"
In their great joy, they sang triumphantly what has become known as the “Song of the Sea.” According to biblical historians, this is one of the oldest passages in the entire Hebrew Bible.
Cheering and celebrating the death of tyrants and mass murders goes way back in Jewish tradition.
Similarly in the story of Purim, after Haman and his ten sons were executed, we are told that: "On the thirteenth day of the month Adar; and on the fourteenth day of the same they rested, and made it a day of feasting and gladness" (Esther 9: 17).
Proverbs 11:10 observes: "When the wicked are destroyed there is rejoicing."
These responses come from the part of our brain which has been called the Reptilian brain. We have felt threatened and now the threat has partially been removed. Bin Laden is not able to murder again and for that we feel as great sense of relief.
On the other hand, both biblical and rabbinic traditions give us a somewhat different perspective on the death of a mass murderer like Bin Laden.
Proverbs 24:17 says: "Do not rejoice when your enemy falls."
The Talmud teaches us in the name of Rabbi Yochanan that "The Ministering Angels sought to sing the Song of the Sea (in celebration of the death of Pharaoh’s soldiers.) Said the Holy One of Blessing: The works of My hands are drowning in the sea, and you say the Song?!" (Sanhedrin 39b).
I am curious as to why this rebuke was addressed to the angels and not to the human being who crossed the sea.
Perhaps in addressing the angels, our tradition was trying to say that that part of our higher selves, the angelic or Godly part, should not be celebrating the death of a tyrant in such a way.
At the Passover Seder, we pour out ten drops of wine to represent the ten plagues. We do not drink these drops lest we be seen as celebrating the deaths of others. As a matter of fact, traditionally when we pour out these ten drops, we do so with our pinky finger and as such we are told that we are not even to lick off the remaining wine in order not to be seen as celebrating.
The higher brain functioning helps us understand what has happened in a different way.
First, we understand that just because Bin Laden is dead does not mean that the struggle against terrorism is over or had been won.
Second, theologically we can even empathize with God’s sadness. Bin Laden was after all a creature created in God’s image. He was not born with a tattoo on his chest which said: "This is an evil baby!" When he was a toddler, he did not wear a shirt which said, "I will grow up to be a mass murderer." The ability to hate others is something that we learn from others. It is not a "God given" ability. Bin Laden’s story represents the most extreme example of educational failure.
As a Jew, I do not celebrate his death.
Having said that, I am not going to be critical of those students from American, George Washington and George Mason universities who descended upon the White House. These young people were 10 to 14 years old at the time of 9/11. To a very real extent, the events of 9/11 have shaped the world during the past ten years the adult identities of these young people. This celebration was an expression of their Reptilian Brain. As time goes on and with added maturity, they will begin to understand the significance of this event on a higher level.
My higher brain functioning tells me that the problem of terrorism and its very real threat, not only to the United States, but especially to Israel and the Jewish people remains very real.
In Egypt, the Muslim Brotherhood referred to Bin Laden by the honorary term "sheikh."
In the Al-Aqsa Mosque in Jerusalem, an Imam vowed to take revenge on "the Western dogs" who killed Osama bin Laden.
Ismail Haniyeh, the head of Hamas in the Gaza Strip, told reporters: "We condemn the assassination and the killing of an Arab holy warrior (shahid). We regard this as a continuation of the American policy based on oppression and the shedding of Muslim and Arab blood."
A new Pew Global Attitudes poll shows that respect for Al Quada and Osama Bin Laden was the highest in the entire Muslim world among Palestinian Muslims with 34 percent expressing confidence in him to "do the right thing in world affairs."
We have lots to consider in our world. We are glad that the man responsible for the deaths of more than 3,000 Americans on 9/11 and many more, including thousands of Muslims, has been brought to justice. We know as well that the fight against terrorism is not over and that reconciliation is a long way off.
We pray that the Holy One of Blessing, the God who is the God of all Humanity, will bless us with peace.
May we live to see that day when as the Prophet Isaiah said, "Nation will not lift up sword against nation."
But let us interpret the second part of this verse in the following manner: "Neither shall they, children and adults, ever again be taught to hate and to be violent towards others for we are all created in God’s image!"
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