Israeli Internal Religious Conflict

If ever the Palestinians and Israelis get it together, this will become the big issue in Israel:  progressive and secular Jews vs. the Ultra-Orthodox. Israel is only 20% Orthodox, and many of them are not Ultra-Orthodox.  E.g. Shimon Peres is Orthodox, and he’s no fan of the ultra-religious and their parties.  About 15 years ago, everyone predicted that the Ultra-Orthodx would grow substantially in numbers, but that has not happened, as many children of Ultra-Orthodox families are influenced by the broader global culture (as many of the youth are in Iran) and do not stay within the fold.  The Palestinian conflict helps the Ultra-Orthodox, since it divides everybody else.  In the long run, I don’t think that the Ultra-Orthodox can win, because the numbers are not on their side and because this is not the direction of human culture.  Time is on our side.

Be Present

Wherever you go, be there (Ex. 24.12).

Judaism and Social Action IV

One further positive on government:  the environment.  If we didn’t have federal mandates, Lake Erie would still be burning, chemical and other toxic waste producing companies would be doing more damage to our soil and water, I and lots of others would be suffering from more severe asthma-induced air pollution (I’m personally still waiting for more restrictions on air particulates–it would help me to breathe), we’d continue to enjoy the benefits of DDT in our food, etc.  Sometimes the mandates are too strict (I’ve seen that with our own small family property in the Boston area), but all in all I prefer to be able to eat, drink, breathe, and live on a healthy planet.  If you want it the other way, take a look at Love Canal and other similar locations:  that’s what we have to look forward to without government “improvements.”

Again, government (WE) sometimes does the job well and sometimes badly.  That doesn’t mean we should either rely on government or remove it, but frankly we need to look to ourselves and ask ourselves what we’re doing wrong or not doing at all.  It’s up to us.  Government ineffectivenss, impersonalness, and bloat are just smptoms of our own attitudes and behaviors.

Judaism and Social Action III

An email response to a friend of mine:

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A couple of points.  You’re right.  There is a distinction between government-sponsored social action and social action in a Jewish context.  But the distinction is NOT between “government” and the “individual.”

For one thing, “government” is composed of individuals–just like you and I, they’re members of our communities.  There is no “us” and “them” (i.e. goverment and people).  That’s an illusion.  The government is “us”; if we don’t like it, that’s our problem, and we should elect new reps who will change it (obviously campaign finance reform may be necessary, but that’s ultimately in our hands too).  Posing government as some kind of demonic bogeyman is just another form of scapegoating.  It tries to fob off our problems on some other entity or group of individuals.  It’s another component of the victim mentality prevalent in Western culture.  Usually we think of ethnic groups as engaging in the discourse of victimiziation, but those who blame the government for all of our ills do exactly the same thing.

Government does good things, and government does bad things.  It built our highway system.  The Voting Rights Act allowed African-Americans to vote in the South.  It gave us the GI Bill of WWII, which allowed a whole generation of GI’s to attend college and buy homes and helped to produce the modern American economy from which we still benefit.  For all its faults, affirmative action and diversity have produced work forces that include women and minorities–I think of universities where I have worked, and I know that they would look very different without the pressure of government (probably hardly any women or minorities).  Of course, government does bad things as well.  Look at our tax code.  Look at the huge bureacracies.  Look at the welfare system.  Look at the Post Office.  Look at the mess we have for an educational system.  In the end, what government does well and what government does badly simply reflects on US.  Good or bad, in the end we are responsible.  Instead of blaming government or the “system,” we need to take a good, hard look at ourselves.

As to Judaism on social action.  Judaism does not view individuals as completely separate from their communities.  That’s why at Yom Kippur we atone for sins that we ourselves as individuals may not have committed.  And Judaism always views indidiuals as part of a larger Jewish community.  And the rabbis wrote the Mishnah, Talmud, and Responsa for the express purpose of governance.  They always envisioned a Jewish society in which these laws (civil, criminal, and religious) would run a nation.  That’s because Judaism isn’t solely a religion, but also a culture, a people, and a nation.  It’s both indidivual and group.  The two go together.  Tzedakah, etc., are OBLIGATIONS that Jews have both as indviduals and as a community.  The rabbis viewed those who did not do their share not only as making an individual error, but as disturbing the harmony and well-being of the larger group and even the cosmos.  And there were penalties when such behavior got out of hand.  I’m not personally a big fan of a rabbinic government, but, when we refer to the rabbis, we should be clear:  THAT’S WHAT THEY THOUGHT.  It’s fine to emphasize the individual over the group (though I myself prefer a more balanced and integrated approach), but in any case that’s not how the rabbis thought or think even now in Israel.

The individualism that some in our country emphasize reflects a very different tradition from the rabbinic one.  It’s a wonderful tradition that has helped to make our nation what it is today, but (in my opinion) it owes more to the Enlightenment than to any earlier religious traditions.  As for myself, I believe that we can exist both as individuals with our own personal goals and needs and as members of larger communities with whom we share group commitments and oblgations.  It’s always a balance, but that’s the challenge we have to acknowledge and face.

War and Peace in Middle East

I wrote this this to a friend who was very upset with Avigdor Lieberman’s statement, “those who want peace should prepare for war.”

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I know that this sounds awful and that Lieberman has used racist language toward Arabs.  This is certainly true, and that part is wrong.

At the same time, I agree with his statement that there is no peace without preparing for war.  That is a part of Jewish thought for millennia and is encompassed in the Jewish notion of “shalom.”  Shalom means “wholeness,” not peace.  In this case, “wholeness” includes both the retreating and assertive sides of human nature and of nature itself.  I did not like Ronald Reagan’s domestic policies, but he was right in the way that he dealt with the Soviet Union.  And, in the Middle East, that is even more true.  You have to be tough, and you have to take into account that those who hate you will use various means at their disposal to annihilate you.  That’s the way it is, and anyone who wants peace also has to understand this fact.  Otherwise, you invite aggression and violence.

If I were in Lieberman’s position, I would not say what he said publicly about preparing for war, but preparing for the possibility of war is what I would do.

I am attaching an article by Yossi Klein Halevi who understands the Middle East as well as anyone that I know.  He wrote a wonderful book called “At the Entrance to the Garden of Eden:  A Jew’s Search for God with Christians and Muslims in the Holy Land.”  He is a political centrist, very realistic, but very much wanting peace.  This article expresses much that is in my view true:
http://online.wsj.com/article/SB123846458281572307.html.  The idea right now of negotiations toward a two-state solution is naive and foolish.  I believe in a two-state solution, but the Palestinians are at this time nowhere near in a position to have a functional, democratic state.  The best that we can hope for is movement in the Palestinian and Arab world toward a civil, democratic, tolerant society.  That is a precondition and prerequisite for a meaningful peace settlement.  Olmert and Livni (and Barak in the past) did everything they could to engage in dialogue with the Palestinian leadership about an agreement.  They failed primarily because the time was not yet ready for them to succeed.  Palestinian society needs to change in order for peace to even have a chance.

Jewish Contract with God

From an e-mail I received

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To: The Lord G-d Almighty a.k.a. Ha’shem, Shadai, Elohim, etc.

From: The Jews: a.k.a. The Chosen People

Subject: Termination of Contract/Special Status (Chosen People)

As you are aware, the contract made between You and Abraham is up for
renewal, and this memorandum is to advise You that after, yea, those many
millennia of consideration, we, the Jews (The Chosen People) have decided
that we really do not wish to renew.

We should point out immediately that there is nothing in writing, and, contrary to popular beliefs, we (The Jews) have not really benefited too much from this arrangement. If You go back to the early years of our  arrangement, it definitely started off on the wrong footing. Not only was  Israel and Judea invaded almost every year, but we also went to enormous expense to erect not one but two Temples, and they
were both destroyed. All we have left is a pile of old stones called the Western Wall (of course You know all this, but we feel it’s a good thing to account for all the reasons we wish to terminate the contract).

After the Hittites, Assyrians, Goliaths, etc, not only were we beaten up almost daily, but then we were sold off as slaves to Egypt, of all countries, and really lost a few hundred years of development. Now, we realize that You went to a great deal of trouble to send Moses to lead us out of Egypt, and those poor Egyptian buggers were smitten (smote?)with all those plagues. But, reflecting on those years, we are  at a loss to understand why it took almost forty years to make a trip that El Al now does in 75 minutes.

Also, while not appearing to be  ungrateful, for years a lot of people have asked why Moses led us left  instead of right at Sinai? If we had gone right, we would have had the oil!

OK, so the oil was not part of the deal, but then the Romans came and we really were up to our necks in dreck. While it’s true that the Romans did give us water fit to drink, aqueducts, and baths, it was very disconcerting to walk down one of the vias, look up, and see oneof your friends or family nailed to a three-by-four looking for all the world like a sign post. Even one of our princes, Judah Ben Hur got caught up with Roman stuff and drove like a crazy man around the Coliseum. It’s a funny thing but many people swore that Ben Hur had an uncanny resemblance to Moses…go figure.

Then, of all things, one of our rabbis (teachers) declared himself “Son of You” (there was nothing said about this with Abe) and before we knew what was what, a whole new religion sprang up. To add insult to injury,
we were dispersed all over the world two or three times while this new religion really caught on! We were truly sorry to hear that the Romans executed him like so many others, but, …alas, (and this will make you
laugh,) once again WE were blamed.

Now here’s something we really don’t understand. That our rabbi really came into his own. Millions of people revered and worshipped his name and scriptures. ….. and still killed us by the millions. They claimed we drank the blood of new born infants, and controlled the world banks (Oy! if only that were so.) We could have bought them all off, and operated the world’s media and so on and so on. Are we beginning to make our point here?

OK so let’s fast-forward a few hundred years to the Crusades. Hoo boy! Again we were caught in the middle! They, the lords and knights, came from all over Europe to smack the Arabs and open up the holy places, but before we knew what hit us, they were killing us right, left, and center along with everyone else. Every time a king or a pope was down in the opinion polls, they called a crusade or holy war, and went on a killing rampage in our land.

Today it’s called Jihad. OK, so You tested us a little there, but then some bright cleric in Spain came up with the Inquisition. We all thought it was a new game show, but once again we and, we must admit, quite a few others were used as firewood for a whole new street lighting arrangement in major Spanish cities.

All right, so that ended after about a hundred years or so… in the scheme of things not a long time. But every time we settled down in one country or another, they kicked us out! So we wandered around a few hundred years or so, but it never changed. Finally we settled in a few countries but they insisted we all live in ghettoes…no Westchesters or Moscow for us. There we are in the ghettoes, when what do you know? The Russians come up with the Pogroms. We all thought they made a spelling mistake and misspelled programs, but we were dead wrong (no pun intended). Apparently, when there was nothing else for them to do, killing
the Jews (a.k.a. The Chosen People, are You getting our drift?) was the in thing.

Now comes some really tough noogies. We were doing quite well, thank You, in a small European country called Germany, when some house painter wrote a book, said a few things that caught on and became
their leader….whoo boy what a bad day that was for us…You know…Your Chosen People. We don’t really know where You were in the earth years 1940 to 1945. We know everyone needs a break now and then…..even Lord G-d Almighty needs some time off. But really…when we needed You most, You were never around. You are probably aware of this, but if You have forgotten, over six million of Your Chosen People, along with quite a few unchosen others, were murdered. They even made lampshades out of our skins. Look, we don’t want to dwell on the past, but it gets worse!

Here we are, it’s 1948, and millions of us are displaced yet again, when You really pull a fast one. We finally get our own land back! Yes!!! After all these years, You arrange for us to go back… then all the
Arab countries immediately declare war on us. We have to tell You that sometimes Your sense of humor really eludes us. Ok, so we win all the wars, but it’s now 2006 and nothing’s changed. We keep getting blown up, hijacked, and kidnapped. We have no peace whatsoever.

Enough is enough. So, we hope that You understand that nothing’s forever (except You of course) and we respectfully would like to pull out of our verbal agreement vis-a -vis being Your chosen people. Look, sometimes things work out, sometimes they don’t.  Let’s be friends over the next few eons and see what happens. How about this? We’re sure You recall that Abraham had a whole other family from Ishmael (the ones who got the oil). How about making them Your chosen people for a few thousand years?

Respectfully,

The Commitee To Be UN-Chosen

The Text of the Hebrew Bible Was Not Permanently Fixed

Recently Oxford University Press published a book, which looks of great interest.  Though I have not yet read it and cannot vouch for it, the author presents a thesis that alerts us all (scholars and lay both) to the proverbial elephant in the room:  B. Barry Levy, Fixing God’s Torah:  The Accuracy of the Hebrew Bible Text in Jewish Law (New York, Oxford:  Oxford University Press, 2001).  For text critics (those who work with the original manuscripts) and those who read them, knowledge of the biblical text’s fluidity comes as no surprise.  From biblical versions found at Qumran (the Dead Sea Scrolls) and from the Septuagint (the Greek translation of the Hebrew Bible), from the second century BCE to the first century CE, we know that the biblical text varied from source to source.  Yet, most of us still work and study  “as if” the Masoretes got it absolutely right in the Middle Ages:  we have the correct text.  Now Barry Levy apparently shows that the rabbis of antiquity did not even agree on the notion of an immutable text and recognized the need to “correct” the text.  He provides a plethora of evidence.  Wow.  That’s kind of an earthquake.  Even the very traditional rabbinic tradition seemingly acknowledged that the text of the Torah was not permanently fixed.  Should provide for lots of lively discussion.

Free-Range Chickens and Ethics

This is in response to a group discussion in our congregation on organic foods.

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Something positive and good has come out of this discussion of chickens.  We have learned that people are deeply responsive to the issue of meat consumption.  Unlike abortion, stem cells, capital punishment, even war, this topic strikes all of us at a gut, personal level.  We may not all have the unfortunate experience of dealing with a murderer or an unwanted pregnancy, but obviously we all to have to eat on a regular basis.  So this is a dilemma we cannot avoid facing.  And nobody wants to feel like a bad person; we all want to think we’re good, decent, nice people.

Yet, the reality is that we are all–everyone of us–implicated in the cultural activities of the broader society in which we live.  There is no getting around that.  Torah has long explained that every Jew sins not just as an individual, but as part of the greater Jewish and human community.  No matter what we do, we are engaged in activities that are harmful to other beings and to the earth itself.  That’s simply the nature of humanness.  What we should do, I think, is not try to be perfect (that’s plainly impossible), but to try to reduce the harm we do and to transform negative actions into positive ones.

Historically, laws of kashrut slaughtering were much more humane than slaughtering practices found in neighboring cultures.  And part of the motivation (though not all) for these laws probably stemmed from concern for the well-being of animals.  But times have changed, and we live in a different world since the industrial revolution of the nineteenth century.  Like others today, kosher butchers engage in the factory industry of chicken slaughtering (though kosher butchers are more humane than the large corporate industry giants).  It is this assembly-line, industrial system that has caused new, inhumane practices to be adopted by most large slaughtering houses.  Our dilemma is:  Do we pay more for humane slaughtering practices, or do we pay the lowest possible price?  Of course, we all have to make that decision for ourselves, and no one is wrong who decides to pay a lower price.  Every day we make these kinds of decisions in countless, little ways, and I imagine that each one of us comes to different conclusions, depending on the issue.

For me eating free-range chickens means that we are inflicting less pain and suffering on other sentient beings.   We are also forcing poultry producers to adopt more humane and healthy practices. This is tikkun olam.   Do I always do this?  Honestly, no.  Do I try to?  Yes.  Why?  Because it is the right thing to do.  We all do the best we can, knowing that we can still cause harm.  That’s the complexity of our human existence.

Name of God (not G-d)

The name of God in Hebrew is yod-heh-waw-heh, with no vowel points, i.e. the Tetragrammaton (“four letters”).  Originally, that word would have had vowel points, but we don’t know what they are for sure.  In order to avoid saying the name of God, the Jews of antiquity changed the vowel points and said “adonai” (“Lord”) instead.  Now we have others who simply say “ha-Shem” (“the name”) which makes sense because yod-heh-waw-heh is in fact the name of God.  But the name of “God” for Jews is “yod-heh-waw-heh,” not “God.”  The word for “God” in Hebrew is “Elohim.”   Thus:  “Elohim” = the concept of God; “yod-heh-waw-heh” = the name of God.  Some have started to spell the word, “God” in the form of “G-d,” equating this with the Hebrew.  This is English, however, and “God” is not a Hebrew word.  There is no need to use the spelling, “G-d,” which in fact communicates the misimpression that “God” is also a Jewish name–it’s not.  The name of God is and has always been “yod-heh-waw-heh.”  The word, “God” is not the equivalent of “yod-heh-waw-heh,” but rather “Elohim.”  In my opinion, “G-d” is a misnomer.

Judaism and Social Action II

This is an email response to a friend of mine:

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We both agree then:  The Government is US, and there are appropriate and inappropriate uses of government (federal, state, county, city).  And you’re right that the GI bill and the federal interstate highway system are projects WE commisioned government to implement.  That’s exactly my point:  “They” is “us.”

But here’s where we disagree.  The very projects that changed our lives are “improvement” projects.  They are a form of “social action.”  The GI Bill allowed a whole generation of people to move into the middle class.  The interstate highway program (even though it began as a defense project) made it possible to truck goods quickly and efficiently all across the country and helped to unify this county by making it accessible to a much larger percentage of the population.  Social Security and Medicare helped to transform the economic and social status of our elderly population.  Affirmative Action (flawed as it is) made it possible for large numbers of women and minoirites to enter into careers and companies from which they would otherwise have been excluded.  Etc.  This all involves improvement.   If you call that “socialism,” then I guess we’re stuck.  I call it intelligent public policy.  And nothing is value-free.

Further, “improvement” is related to “stability.”  Look at Cincinnati and what happens when a city fails to deal with deeply rooted policies of racial prejudice.  City government in Boston did something different.  When confronted with the same problems, the mayor and council adopted a plan that changed the ethnic and racial makeup of its police force.  Guess what?  The problems diminished, and Boston (once synonymous with racial tension) has developed a reputation for decent community policing and relative ethnic harmony.  In other words, if you want stability, you also need “improvement.”  I don’t see how you do this without government (WE), though private corporations and non-profit groups are equally important.  Cliched as it is, “private-public partnerships” is an excellent and apt phrase.  By its very definition, government is involved in forms of social action.  Otherwise, I guess we’re back to the state of nature.

Judaism and Social Action I

This is an email response to a friend of mine:

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I enjoyed your essay. There’s a lot there that makes sense. I think you’re right about the importance of “separation” and binary opposition. Have you read the work of the structural anthropologist, Claude Levi-Strauss, on this general subject? He bases his theory primarily on the work of structural linguistics and its application in the study of kinship patterns. The anthropologist, Mary Douglas, has a lot to say as well (particularly in her book, “Purity and Danger”). Most recently, Saul Olyan has written a book that you might find interesting and relevant: “Rites and Rank: Hiearchy in Biblical Representations of Cult” (Princeton, 2000). I have not seen or read it, but he apparently deals with these issues in detail.

On the issue of polarity in Christianity, you definitely make a good point about the centrality of evil, the consequent concern for preventing it, and the resultant tragedies that have occured. Yet, it is also true that Christianity is fundamentally different from Zoroastrian religion in at least one respect. Christianity does not posit an equal force of evil (the devil) in the universe that is on a par with God (good). Gnostics, Mandaeans, and even some Jews (Elisha ben Abuya) may have done this, but not the mainstream Christian tradition as it has come down. Original sin is a human creation (Adam and Eve), not directly part of the original creation of God. So Christian views of evil are actually rather complex.

At the same time, Judaism was certainly influenced by Zoroastrian religion. The notions of an afterlife, physical resurrection, and paradise may all have part of their origin in Zorastrianism. And the Christian idea of a “devil” figure comes from Judaism! Satan occurs in Job, and in later intertestamental Jewish texts, Satan appears as an opponent of God. Many Jews have had, and continue to have, a preoccupation with evil forces in the universe. Evil is not an exclusively Christian concern, though I think you’re right that Christians may emphasize it somewhat more than Jews, especially as an abstract concept or force in the universe. You’re also right that Christians tend to place evil outside of ourselves and the world than have Jews. And your point about entropy and original sin is excellent.

Yet, I do believe that we Jews have had our own preoccupations as well and that this has led to our own process of externalization: unclean and clean, pure and impure, especially. While traditional Judaism has not posited “sin” as an outside force, we have tried to keep “impurity” and “uncleanliness” outside of our environments. Some have gone to great lengths to achieve this. Judaism has tended to envision these disturbing elements not in theological terms, but rather in ritual terms.

As for “gemilut hasadim,” I think “acts of mercy” or “acts of compassion” is a translation that does not quite catch the depth of this phrase. “Rahamim” usually translates “mercy,” and that’s what most translators have used. “Hesed” can mean “kindness, “love,” “affection,” “piety,” and more. “ahabah” refers to the concept of love, particularly between human beings (whether that of friendship or family). It’s a very common word in Hebrew. “Lovingkindness” is an English attempt at trying to convey two of the connotations of “hesed”: “love and “kindness.” I think “hesed” includes the quality of humaneness associated with the Yiddish word (from German) for a real human being, “Mensch”: Somebody who goes above and beyond their apparent obligations to take the pain, suffering (and joy!) of others into their hearts. It is a concern for others that includes an awareness of our fundamental connectedness to one another.

The noun, “gemilut,” comes from the Hebrew verb, “gamal”: “to do good/evil,” “to reward,” “repay,” “ripen,” “wean.” “Gemilut” is not used in the Bible, however, and we are not certain of its original meaning. It is my hunch that “gemilut” conveys a sense of “ACTION,” EDUCATION (broadly speaking), and also of “MORAL OBLIGATION`.” So “gemilut hasadim” is a moral imperative to love your neighbors, helping them when they need it and sharing in their joy: clothing the naked, feeding the starving, healing the sick, comforting the bereaved and the depressed, celebrating weddings, rejoicing in other’s successes, adding positive energy to the world. It’s that force of goodness in the world that maintains our existence, as Simeon the Righteous implied when he said, “On three things, the world stands: the Torah, worship, and acts of lovingkindness.”

So “gemilut hasadim” definitely calls us to act on behalf of others, including social action. As to the specifics of “sweatshops,” you have made some very good points. This is not an easy issue. Even so, I think, for example, we have an obligation to stand up for what we believe. If we believe that it is inappropriate and immoral for children to work full-time for low pay at factories which produce our clothing, we have an obligation to say so and work toward another means of production. In the nineteenth and early twentieth centuries, industrialists and free market theorists offered the same arguments when they faced popular opposition to child labor. Yet, though the content of the arguments had changed, the assumptions have remained more or less the same since antiquity: cheap labor allows the production of more goods at a lower cost and greater profit.

But we decided to pursue another course, eventually resulting in a system of compulsory education for children. In fact, this gave us the skilled labor that allowed us to create the powerful economic engines characteristic of Western nations. I think we have the obligation to encourage other countries to take a similar course–to use the incentives at our disposal in order to produce more just societies. Do we want societies riven by the division of the population into small wealthy classes and large poor classes? I don’t think so. What threatens our national security? I believe it is no longer large armies, but rather unstable nations, much of whose populations live in poverty, illiteracy, poor health, and consequent despair. This produces terrorism, jingoistic nationalism, mass emigrations, environmental disasters, population explosions, drug economies, antagonism to the U.S. and the West, etc. It’s not just a moral or economic issue, but one of national security. By discouraging child labor and by encouraging education, we have the chance to see the formation of nations with dynamic middle classes and more powerful economies. In other words, we will have a more productive and safer world. At least, I hope so.

I’m by no means an expert on this, but it seems to me that the moral call to social action and economics actually conspired to create what we have now. Does it always work out this way? No. Do good intentions sometimes lead to bad results? Yes. Can bad intentions actually at times produce good results? Yes. Can good people disagree about a moral course of action? Of course. In fact, the discussion itself may produce an awareness and a plan of action that would not have otherwise existed.

I believe, however, that “Gemilut hasadim” does call us to take action on behalf of others, including those we don’t even know in parts of the world we may never have visited. We may make mistakes, but that does not mean we should avoid putting ourselves in the world. Not to do so is (in my opinion) an error and misses the thrust of “gemilut hasadim.”

Thank you for thinking about these issues so deeply. Your essay should help us all. I know it’s helped me. I think you’re absolutely right about God and the holocaust. We spend too much time thinking about God’s intentions and not enough looking at our own actions and foibles. Also, I had never thought about entropy in such positive terms as you put it. You really changed my view there Perhaps entropy is a gift that God has given us. Hmm . . .

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