Reforming the Deli

http://www.nytimes.com/2010/04/14/dining/14deli.html

This article makes me hungry.

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.

God and the Self as Nothing

The Source is nothing. Nothing does not mean a vacuum, but no thing (no/thing). No/thing is pure energy.

A favorite quote of mine in this regard is from Dov Baer of Mezrich as translated in Lawrence Kushner,The Book of Words, p. 96 (Woodstock, VT: Jewish Lights, 1993): “You need to think of yourself as nothing. Forget yourself entirely. Pray only for the sake of God’s presence. Only then will you come to transcend time and attain the ‘World of Thought.’ No contradictions. No distinctions between life and death or sea and dry land. All the same . . . This can only happen if you forget yourself entirely. But it cannot be the case while you are attached to the tangible reality of this world. Fixated on the distinctions between good and evil and mundane creation. How otherwise could one possibly transcend time and attain ultimate unification. Thus, as long as you remain convinced that you are ‘something,’ preoccupied with your daily needs, then the Holy One cannot be present, for God is without end, that is, ‘nothing,’ no vessel can contain the One. But this is not so when you think of yourself as nothing.”

Here, “nothing” really means without boundaries and limits.

Dov Baer expresses his ideas more dualistically than I would (e.g. “attached to tangible reality,” “mundane creation,” and “World of Thought”), but his message is beautiful: To feel the presence of the Source, one must drop all categories, especially the self.

Japanese Fiddler on the Roof

http://www.youtube.com/watch?v=eGoRo-nPLOM

Now for something different and fun (via Dianne Bazell): Fiddler on the Roof in Japanese. It seems that the Japanese have a real affinity for this story dealing with the tension between tradition and change

Lech Kaczynski and Polish-Jewish Reconcilation

http://jta.org/news/article/2010/04/12/1011536/kaczynski-leaves-legacy-of-polish-jewish-reconciliation
May his memory be for a blessing. It’s very impressive how far Jewish-Polish relations have come over the last 75 years.

Two Very Different Views of Iran and the Middle East

Here are two very different views of Iran and the Middle East:

1)  The first is from a conservative blog and discusses a book written by an Iranian, Reza Khalili, a CIA spy who was a member of the Revolutionary Guard of Iran.  He is convinced that either the US (the preferred option) or Israel must attack Iran and that the Iranian people are hoping for such an attack.  It is important to note that he does NOT advocate an invasion, but rather an attack on the Revolutionary Guard.  He also points out that most Iranians essentially love the US and are not unfriendly to Israel.  He opposes an invasion, because NOBODY wants their nation invaded.  He is of the opinion that Iranians cannot stand the current government, but they have no power to overthrow it.

http://www.michaeltotten.com/

2) The second is by a left-wing Israeli journalist, Uri Avneri.  He is of the view that there is very little the US or Israel will or can do about Iran’s quest for nuclear weapons.  Israel’s and Jews’ connection to Iran goes back several thousand years, and the positive relationship cannot be preempted by the group of crazies that now run the country.  The effect of an attack by Israel would shut down the world economy, and the US will never allow Israel to do that.  And, given Iraq and Afghanistan and the US’s own economic woes, the US is in no position to attack either.  Obama is pushing Israel on East Jerusalem, because he wants Israel to make a choice between its building policy in the Jerusalem environs and a strong sanctions policy against Iran led by the US.  If Israel pursues its current settlement policy, then the US will not pursue the sanctions.  This is the choice that the US is presenting Israel.

http://zope.gush-shalom.org/home/en/channels/avnery/1270319001/

At for the Khalili interview, I am not sure that an attack on Iran, which would include both the nuclear sites and the revolutionary guards without an invasion, would lead to the overthrow of the current government.  There’s a lot of wishful thinking there, and I don’t necessarily buy that.   It’s possible, but, even if the current government falls, the new government will very likely pursue nuclear weapons, although it will take them longer if the nuclear sites are destroyed.  Khalili is no doubt correct about an invasion and the long-term negative impact of such an approach.   Yet even a targeted attack on the Republican Guard and the nuclear sites could produce a understandably self-protective reaction on the part of a broad cross-section of the Iranian people.  You might hate your oppressive government, but you don’t want foreigners to do your own work for you.  That just makes people angry.  I do believe that Khalili is correct about the religious views of the Iranian leaders–that they believe that the use of nuclear weapons will initiate the public return of the twelfth mahdi and a worldwide victory for Islam.  Many in the West find this hard to imagine, but all we have to do is listen to late night radio and hear what many in the conservative Christian community believe.  It’s pretty much the same thing, with victory coming to Christ and Christians instead of the Mahdi and Muslims.  We should take very seriously the religious views of Iranian leaders, because they actually believe what they say.

The second piece is correct in its analysis of the US view of the Jerusalem situation.  I believe that the Obama administration and many US foreign policy analysts (including those from a variety of prior administrations) believe that progress on the Israel-Palestinian conflict will give the US more leverage in dealing with Iran.  Whether this is actually true or not is another matter (whatever the merits or flaws in the Obama admin’s position on settlements).  Arab governments are terrified of Iran regardless of Israel, and progress on Israel-Palestine will likely not change the behavior of the Iranian government and of those who fear it.  The Middle East is much more complex than Israel-Palestine, and the US should not be fixated on that as some kind of cure-all.  It might buy some time, but that will end quickly.   We are dealing with governments in the Middle East that, except for Israel, are, for the most part, corrupt dictatorships (often despised by their own people, as in Iran, Egypt, Saudi Arabia), and that makes the situation volatile no matter what happens with the Palestinians (For Arab countries, see most recently the democracy report card of the Arab Reform Initiative:   http://arab-reform.net/IMG/pdf/annual_rep_010_english.pdf , where Palestine, by the way, scores rather low).

This is a very difficult environment.  I have no idea what the solution is.  My own sense is that Israel will attack if it appears that Iran will obtain nuclear weapons, even if the US opposes such a move.  This could have profound consequences for the US-Israel relationship and, of course, for Israel.   That is why Israel has spent a lot of time cultivating its relationship with both India and China, both economically and militarily.  In the end, this is an existential question for Israelis.  Given the holocaust and the near decimation of world Jewry, Israel is acutely aware of what the consequences of Iranian nuclear weapons would be.  Israelis will take enormous risks to prevent that from happening.  The best possibility right now might be the continuation of covert operations to slow down Iranian progress on the nuclear front, but that can only work for so long.  The effectiveness of sanctions is doubtful.

In reality, no one has a clear answer.  The best approach is for those of us are observers to try to understand the complexity of the dynamics at play and the different points of view of the people and nations involved.  At the same time, any kind of open dialogue is preferable.  This is a time when the lines of communication need to be open and when people of different backgrounds need to be talking with one another, even if there is very little apparent progress and even if they are not talking about the Middle East.  Sometimes just talking about gardening or sports builds the foundation for real understanding.  And I know that this may sound pollyannish, but we need prayer and meditation to surround this region with imagery of peace and light.

Resurrection

A discussion of resurrection in a modern context:

http://www.newsweek.com/2010/03/24/far-from-heaven.html

Israel, Iran, and the Middle East

Israel, Iran, and the Middle East

http://online.wsj.com/article/SB10001424052748704107204574471282155997704.html

My guess is that an attack on Iranian nuclear sites is coming closer to reality. I hope not, but I don’t really see a way around it. In my view, Obama’s Iran strategy is flawed (by the way, Bush’s was no better). The Iranian government sees Obama as weak, especially in light of the recent anti-government protests in Iran. Many Iranian protesters are very upset with Obama’s diplomacy, as it gives credibility and authority to a government that stole an election. And, in the Middle East, if you use a carrot, you’d better also use a stick—Obama has not done that. You have to be tough. Sanctions may have been the way to go, but the time may be too late now. What worries me is that the U.S. and many other countries (in Europe, maybe even Russia, and in the Middle East, including Egypt, Kuwait, Saudi Arabia, etc.) are going to let Israel do the work that they do not have the courage to do–most of them will quietly (in spite of what they say publicly) give Israel intelligence and tactical military support. Sadly most of the pain will fall on Israel, which will face the fury of Hezbollah, Hamas, Syria, and Iran. The other nations will get some of the venom, but nothing compared to Israel.

The reality is that, for Israel, this is an existential question: the Iranian government will have no hesitation in obliterating Israel and slaughtering every Jew it finds. So what is Israel supposed to do? Jews cannot allow a second holocaust only seventy years after the first one (which itself culminated a 2500-year history of persecution).

Israel may have no choice. This would be a tragedy, but it would be an even greater tragedy to allow a nuclear attack on Israel. Sometimes there are only bad choices; you just pick the one that’s less bad.

I pray that this does not happen, and every day I envision a world in which peace and healing prevail. Everyone should come together at this time to do what they can to bring a vision of healing and peace to the current crisis. I have no idea what the solution is to avoid the need for a military strike, but I would call on all to do whatever they can to bring wholeness/shalom to a deeply fragmented world. For those who cannot imagine what they might do, a simple smile, a kind thought, or breathing out compassion has a way of spreading healing energy which all of us genuinely need. That’s a start. It doesn’t matter as long as we bring our energy to focus on healing, particular in the Iran-Israel-Middle East context. To quote Rabbi Hillel: “If not now, when?”

Marek Edelman, Commander of Warsaw Ghetto Revolt, Obituary

http://www.nytimes.com/2009/10/03/world/europe/03edelman.html
This is a powerful and deeply spiritual story of a man who understood throughout his life what it means to face the most hideous choices. He never gave up his commitment to the preservation of life, no matter how precarious the situation: such a fundamental Jewish value. May his memory be for a blessing.

The Yiddish-Speaking Parrot

Meyer, a lonely widower, was walking home along Delancy Street in New York City one day, wishing something wonderful would happen in his life, when he passed a pet store and heard a squawky voice shouting
out: “Squawwwwk…vus macht du?… Yeah, du … outside, standing like
a putzel…eh?”

Meyer rubbed his eyes and ears. He couldn’t believe it. The proprietor sprang out of the door and grabbed Meyer by the sleeve. “Come in here, fella, and check out this parrot.” Meyer stood in front of an African
Grey parrot that cocked his little head and said: “Vus? Kenst reddin Yiddish?” Meyer turned excitedly to the store owner. “He speaks Yiddish?” “Vuh den? Chinese maybe?”

In a matter of moments, Meyer had placed five hundred dollars down on the counter and carried the parrot in his cage away with him. All night he talked with the parrot. In Yiddish. He told the parrot about his
father’s adventures coming to America. About how beautiful his mother was when she was a young bride. About his family. About his years of working in the garment center. About Florida. The parrot listened and commented. They shared some walnuts. The parrot told him of living in the pet store, how he hated the
weekends. They both went to sleep.

Next morning, Meyer began to put on his tfillin, all the while saying his prayers. The parrot demanded to know
what he was doing, and when Meyer explained, the parrot wanted some too. Meyer went out and had a miniature set of tfillin hand-made for the parrot. The parrot wanted to learn to daven and learned every prayer. He wanted to learn to read Hebrew, so Meyer spent weeks and months, sitting and teaching the
parrot, teaching him Torah. In time, Meyer came to love and count on the parrot as a friend and a Jew. He had been saved.

One morning, on Rosh Hashanah, Meyer rose and got dressed and was about to leave for the Shul when
the parrot demanded to go with him. Meyer explained that Shul was not a place for a bird but the parrot made a terrific argument and was carried to Shul on Meyer’s shoulder. Needless to say, they made quite a spectacle, and Meyer was questioned by everyone, including the Rabbi and Cantor. They refused to
allow a bird into the building on the High Holy Days but Meyer convinced them to let him in this one time, swearing that the parrot could daven. Wagers were made with Meyer. Thousands of dollars were bet (odds were even given) that the parrot could NOT daven, could NOT speak Yiddish or Hebrew, etc. All eyes
were on the African Grey during services.

The parrot perched on Meyer’s shoulder as one prayer and song were chanted. Meyer heard not a peep from
the bird. He began to become annoyed, slapping at his shoulder and mumbling under his breath, “Daven!” …… Nothing. “Daven … parrot, you can daven, so daven … come on, everybody’s looking at you!” …… Nothing.

After Rosh Hashanah services were concluded, Meyer found that he owed his Shul buddies and the Rabbi over four thousand dollars. He marched home, pissed off, saying nothing. Finally, several blocks from the Temple,
the bird began to sing an old Yiddish song and was happy as a lark. Meyer stopped and looked at him. “You miserable bird, you cost me over four thousand dollars. Why? After I made your tfillin and taught you the morning prayers, and taught you to read Hebrew and the Torah. And after you begged me to bring
you to Shul on Rosh Hashanah. Why? Why did you do this to me?” “Don’t be a schmuck,” the parrot replied. “Think of the odds on Yom Kippur.”

Antisemitism on Rise in West: by Laurence H. Kant

This was published in the Lexington Herald Leader, op-ed, January 8, 2007:  by Laurence H. Kant (RiseofAntisemitism)

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In the current propaganda war, Israel’s self-defense has been decoupled from local and worldwide anti-Semitism and from American interest in free, democratic and egalitarian societies. But that is at our peril.

We seem to live in a 1930s time warp. Iranian President Mahmoud Ahmadinejad advocates Israel’s eradication through a “one bomb solution” and cheerfully denies the Holocaust. Iranian TV airs discussions confirming the “myth” of the Holocaust.

In a surreal parody, Ahmadinejad hosts a Holocaust conference, featuring such infamous hatemongers as David Duke, former Imperial Wizard of the Ku Klux Klan, and Frederick Toben, an Australian holocaust denier who alleges that Jews intentionally spread AIDS in the United States.

Ahmadinejad and Iranian commentators also accuse Jews of perpetrating the “true Holocaust” by murdering countless Iranians and Christians over the centuries. According to their twisted logic, Jews invented the 1940s Holocaust to cover their own crimes.

These are not merely the mad ramblings of one man or government. Throughout the Middle East, state TV outlets frequently broadcast productions denying the Holocaust and demonizing Jews. One popular soap opera, Knight Without a Horse, graphically portrays Jews slitting the throats of Muslim children to obtain blood for baking matzohs. The show purports to depict the early 20th-century anti-Semitic forgery Protocols of the Elders of Zion, which describes Jews as seeking world domination through clandestine control of economies and governments.

Other TV programs customarily portray Jews as sub-human by featuring interviewees, including children, who denounce Jews as apes, pigs and dogs. According to one interpretation, Allah turned Jews into these animals because Jews did not accept the prophet Muhammad.

Some programs depict Jews as demonic beings, kidnapping children for body parts and torturing Jesus and Muhammad.

Anti-Semitism, 2,500 years old, has likewise reasserted itself in the West. Attacks on Jews and Jewish property have escalated in Europe to an extent unseen since Nazi days.

In the United States, FBI statistics show that 67 percent of religiously motivated hate crimes are directed against Jews, including the display of swastikas, cross burnings and ethno-racial slurs and threats.

Over the last year, mainstream figures, including former President Jimmy Carter, have accused the Israeli “lobby” of controlling U.S. foreign policy.

While concern for U.S. interests may motivate these individuals, their accusations resemble the nefarious claims of others, including Nazis, who argue that Jews seek international supremacy.

Actor-director Mel Gibson even declared that Jews were responsible for all the wars in the world.

Naturally, Jews everywhere are living with heightened anxiety as attempts to demonize them and calls for the annihilation of Israel evoke the Nazi agenda.

Indeed, Adolf Hitler initiated his genocidal project by first dehumanizing Jews, murdering them and finally eradicating other so-called undesirables, including Roma-Gypsies, gays and Jehovah’s Witnesses.

The official PLO and Hamas charters demand Israel’s destruction and the deportation of Jews. And extremist Muslim groups advocate the destruction of Western civilization after they “wipe Israel off the map.”

Nevertheless, the Israeli government continues to offer to negotiate with Palestinian leaders because Israelis are committed to peace and a Palestinian state.

Of course, Israelis have made errors along the way, but Israel is a democratic society, characterized by vigorous debate and self-criticism.

An open and diverse culture infused with entrepreneurial spirit, Israel has always had a natural and mutually beneficial partnership with the United States.

When all parties recognize the legitimacy of two viable, democratic states — one Jewish (Israel) and one Palestinian — and renounce as evil all anti-Semitic actions and words, the Middle East may flourish, and religious reconciliation among the Abrahamic faiths can take place.

Otherwise, we face a nightmare.

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

Should Reference to “Antisemitism” Stop Discussions on the Middle East?

This is a substantial excerpt from an email of mine to a friend who was disturbed when I called much of the anti-Israel discourse antisemitic:

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I don’t think that a description of anti-Semitism or racism should stop a discussion.  In fact, that’s when the discussion should really begin.  If we don’t acknowledge the racism that is endemic in our society, how can we have a meaningful discussion among African-Americans and whites?  If whites admitted their own prejudices and the discriminatory features of much of our culture, then we could all really get down to business.  Focusing on peripheral issues and proxy arguments, rather than the substantive matters (the hard stuff),  allows tension to fester and exacerbates the problem.  I’ve seen this in dialogue groups since I’ve been working in this profession:  they’re often feel-good sessions rather than meaningful exchanges.  We never really seem to get around to what matters because we’re so busy avoiding painful words, topics, and emotions.  I hope that we have reached a level of maturity where can be forthright and straightforward with one another without degenerating into name-calling and shouting.

As to anti-Semitism itself, we do need to call something for what it is.  In this case, the arguments detailed in the denominational resolutions simply make no logical sense and are purely emotional appeals to sympathy for a favorite victim.  Upon analysis, and with the added benefit of evidence and accurate information, the arguments of resolution supporters do not cohere or withstand minimal scrutiny.  I tried to explain this fact in my letter.  From this I can only reasonably infer that anti-Semitism is a major factor.  How else does one explain the silence of church leaders regarding the atrocities committed by totalitarian governments in the Arab and Muslim world of the Middle East?  How else can one explain resolutions that advocate divestment from Israel, but let all repressive regimes of the Arab Middle East completely off the hook?  How else can one explain the sympathy for suicide bombers, and the concomitant lack of concern for Israeli victims of terrorism?  In what other way can we interpret resolutions that focus on the ugliness of the security barrier (an aesthetic issue), when human lives (including spouses, parents, and grandparents) are at stake, than to infer that Jews do not have the right to defend themselves?   How is it that very few in the church leadership acknowledge that Israel acquired Gaza and the West Bank because Arabs tried to conquer Israel, destroy the country, and kill as many Jews as possible (“drive them into the sea,” as Gamal Abdul-Nasser and Yasser Arafat so succinctly put it)? How can it be that no resolution demands that the PLO (not to mention Hamas) remove references in its official charter that condemn Zionism and call for the annihilation of the state of Israel and the removal of any Jews who settled in Israel in the nineteenth century and afterwards?   How is it that, given the complicity of many European Christians in the holocaust, their churches have not given more attention to the precipitous rise of vandalism and violence against Jews in North America, and especially in Europe?

Lives are at stake, and most church leaders do not seem to notice (or care) that many of these lives are Jewish.  Now I hear some say that the war in Iraq is a pro-Israel, Jewish war.  This is ugly and dangerous stuff and has serious consequences for real living people.

Hatred of Jews is especially deep in the Arab and Muslim world.  If you want to know how large numbers of Arabs view Jews, take a look at these attachments, especially the video clips from an Egyptian state television soap opera (2002) that depict the Protocols of Zion (the notorious, forged anti-Semitic document) and even the more ancient blood libels against Jews–these clips are among the most chilling and disgusting I’ve ever seen.  And this is not fringe, but mainstream Arab and Muslim opinion in the Middle East.  If you don’t have the stomach for it, I understand, but this is the ugly truth [See my post from August 9, 2005, for some of these documents: http://mysticscholar.org/2005/08/09/antisemitism-in-the-middle-east/]

There are many congregants at the local level who don’t agree with their leaders . . .  I’m sure that this is true of churches and seminaries in other communities.  This is the level at which we must now work, because only with personal contacts can people recognize the humanity of those who are different.  Jewish-Christian dialogue at the upper level of organizations has run its course.  We now must find a meeting point at a more personal level like ours.

Let’s keep this discussion going.  This is very important.

1948 in Modern Imagination: Anti-Zionism and Antisemitism

I wrote the following email in response to a friend who sent me an article (by Alain Epp Weaver) arguing that much of Christian critique of Israel is not antisemitic: http://divinity.uchicago.edu/martycenter/publications/sightings/archive_2005/0818.shtml

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This is interesting.  The events of 1948, however, are far more complex than the author indicates.  Arab nations not only rejected Israel’s statehood, but also rejected the U.N. partition plan that would have offered Palestinian Arabs almost half of what is now Israel.  Arabs preferred to destroy Israel and kill all Jews, even though Jews had lived in then Palestine for two millennia.  In the late nineteenth and early twentieth centuries, there were many areas with Jewish majorities. In 1948, Arab nations encouraged Arabs in Palestine to leave their homes so that they could create a crisis that would lead to the destruction of Israel.  The Israeli military was implicated in some expulsions, but Arabs nations took an even greater interest in seeing the Arab residents of Palestine expelled.  In general, Arabs simply did not like Jews and wanted them out.  The Mufti of Jerusalem had even sided with Hitler and the Nazis.  If the Germans had ever taken charge of the Middle East, you can imagine what Arabs would have done to resident Jews.  The bottom line:  in 1948 Israeli Jews wanted to make accommodation with their Arab neighbors, but the Arabs despised Jews and (later in the words of  Gamal Abdul-Nasser and Yasser Arafat) preferred to drive them into the sea.

If you want to know how large numbers of Arabs view Jews, take a look at these attachments, especially the video clips from an Egyptian state television soap opera (2002) that depict the Protocols of Zion (the notorious, forged anti-Semitic document) and even the more ancient blood libels against Jews–these clips are among the most chilling and disgusting I’ve ever seen.  And this is not fringe, but mainstream Arab and Muslim opinion in the Middle East.  See my August 9 post in this blog on these documents: http://mysticscholar.org/2005/08/09/antisemitism-in-the-middle-east/

Antisemitism and Anti-Israel Mainline Christian Resolutions

I wrote the email below in response to a Jewish leader.

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I certainly do not have all the answers to this.  But I still believe that we cannot underestimate historical prejudices against Jews, both inside and outside of Christianity.  Anti-Semitism may not be the best term, but it’s the only one we have that has any real meaning to people (anti-Judaism is a soft term that renders hate academic and gets people off the hook).  Anti-Semitism is embedded in Christian consciousness and does not disappear just because we all get together in dialogue groups and feel good about our broad-mindedness.  Nor do scholarly discussions of the Jewishness of early Christianity substantially change the way large numbers of ordinary people still think and live.  And the problem exists just as much among evangelicals and fundamentalists.  Their agenda happens for a moment to align with the mainstream Jewish agenda.  That can change in the blink of an eye, however.  Considering the Jewishness of Jesus (and even Paul), this fact still amazes me, but it is what it is.

William Nicholls has written an excellent book on this subject (with a discussion of left-wing anti-Semitism as well) and offers some possible intellectual solutions:  Christian Antisemitism:  A History of Hate (Northvale, NJ:  Jason Aronson, 1995).  I highly recommend it to you (especially chapters 10-13).  In the meantime, we have to develop relationships with Christians (especially key leaders) in mainline denominations that are based on human connections and intimate friendships where we interact with one another in day-to-day life (not just in professional meetings or dialogue groups).  This is the key.  I believe that a divestment resolution was not proposed at the General Assembly in part because of the relationships I have with certain Disciples, my willingness to take time out to work with them behind the scenes, and their consequent willingness to put themselves on the line by standing up against some of their friends (as well as long-term allies) and opposing the resolution against the barrier.  This required tremendous courage on their part that none of us should underestimate.  We need to acknowledge them and thank them (and others like them) profusely.  Each one of them is a mensch.  The supporters of the resolution knew they had a fight on their hands and made a tactical decision to postpone divestment until another day.  They also were surprised by the number of people voting against the resolution (about one-third).  Bonds among people often transcend prejudices and ideologies by establishing a mutual basis for trust.  There were other factors at the Disciples’ General Assembly, but this one was fundamental.

If Jewish leaders can establish closer ties to certain Christians, this will have a profound effect.  Such a process may involve going to a church service as a Jew or discussing a Christian topic or going to hear lectures on Christian theology.  These are necessary steps to effect mutual respect and healing.  When I teach or write on a Christian topic, the response is always more positive than I anticipate, and it changes the way Christians view my presentations and publications on Jewish subjects (including political ones).  At the same time, one always maintains one’s Jewish identity and does not back down when presented with anti-Semitic attitudes and beliefs.  Developing personal relationships allows for honest and frank conversation and exchange in a way that professional posturing does not.  The practical effect is the development of trust that can trump ideology. This may be difficult and uncomfortable, but it can work.  What we’re doing now does not. Admittedly, in Nazi-occupied Europe and (more recently) in the former Yugoslavia, friends and neighbors turned on one another in vicious ways.  So there are certainly no guarantees.  In that type of situation, the persecuted can only flee, resist, or hope to rely on the truly righteous (i.e. Righteous Gentiles).  I do not think that we now face such a predicament.  In the present circumstances, personal connections still offer us the best opportunities and the most hope.

Of course, we have to continue outlining the arguments (which I very much enjoy doing), but people tend to listen more attentively and openly when there is fundamental trust.  Obviously, the more of us engaged in building such relationships, the more effective we will be.  That’s my two cents, for what it’s worth.

Prejudice Against Israel and Jews in the Media (BBC)

BBC video on on liberal anti-Israel prejudice:

Chapter 1:  http://www.youtube.com/watch?v=tbznv15JQ5M; Chapter 2:  http://www.youtube.com/watch?v=cd30pyNZMMc; Chapter 3:  http://www.youtube.com/watch?v=2ZGv0I4FSLg;  Chapter 4:  http://www.youtube.com/watch?v=K10x-2TeiFk

By way of clarification, there is just as much prejudice on the right.  It just comes out in a different form, which sometimes looks like support for Israel, but in fact usually undermines Israel’s future and stability.

Antisemitism in the Middle East

Here are some links to documents that deal with Arab/Palestinian/Iranian antisemitism:

1) An overall summary: http://www.memri.org/report/en/print2680.htm

2) Mickey Mouse and the Blood Libel

http://www.youtube.com/watch?v=zDpZFmC54mg&playnext=1&list=PL25B74E23BA87C6D1&index=24

3) Knight Without a Horse:  Some Plot Summaries: KnightWithoutAHorse

4) Hamas Summer Camp:  http://www.sfgate.com/cgi-bin/article.cgi?f=/c/a/2005/07/31/HAMAS.TMP

5) Protocols of Zion among Palestinians: http://www.palwatch.org/STORAGE/OpEd/Protocols_of_the_Elders.pdf

Musings on Jews and Christians: Israel

This is a substantial excerpt from a letter I wrote in 2005 regarding an anti-Israel resolution:

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Now that the Disciples’ General Assembly has finished its work (passing a resolution that denounces the Israeli defense barrier), we need to think long-term about how to respond to the current crisis in the mainline Protestant denominations.  As someone who is Jewish and works as a faculty member at a Christian Church (Disciples of Christ) seminary (Lexington Theological Seminary), I would be glad to contribute to this discussion in any feasible way.  At present, we are in a troubling period (and for Jews an anxious one).  Though we can be glad that no one slipped in a divestment resolution at the General Assembly, I assume that this is coming down the pike.

Jewish-Christian dialogue has achieved some significant goals, but it has obviously not succeeded in getting enough Christians to understand and acknowledge the full extent of persistent anti-Semitism.  This problem of prejudice against Jews has several different elements in the context of Israel.

First, the right of Israelis and Jews to defend themselves evidently exists only when they are perceived as victims.  Once Jews are perceived as self-sufficient and secure, Jews are no longer seen as having the right to engage in the same security measures that other nations use to protect themselves.  For Jews this is painful, because it seems that the only palatable Jews in some Christian eyes are casualties (as in the holocaust) or submissive and self-loathing dependents.  What does it mean to have a right to exist, if you cannot defend yourself?

Second, Israel and Jews are held to different standards than are other countries and peoples.  Of all the nations and groups engaged in gross violation of human rights in the Middle East, mainline Protestant denominations have seen fit to condemn only Israel:  not Saudi Arabia nor Iran nor Syria, which have all engaged in various kinds of ghastly violence and oppression, including the killing of ethnic and religious minorities, mass murder, and imprisonment and execution of dissidents–not to mention promotion of anti-Semitic literature and videos.  Nor do some mainline Christians consider suicide bombings and other terrorist acts of Palestinians and others to be worthy of the kind of serious critique that they apply to Israeli actions.  Mainline denominations do not make proposals to divest from Palestinian businesses on account of their acts of terror.  In fact, divestment, and now educational boycotts (as now proposed by British higher educators), recall the Nazi boycotts of Jewish businesses during the 1930’s.  Apparently, in liberal Christian eyes, Israel’s human rights violations are viewed as the worst in the Middle East.  Israel has received virtually all the blame and responsibility, while Muslim nations and peoples barely register any notice for their human rights abuses.  As has happened throughout history, some Christians have developed a new twist on an old procedure to scapegoat Jews instead of recognizing the complexity and multi-faceted dimensions of a difficult problem.

Third, some Christians seem to believe that they understand anti-Semitism and can determine whether or not they are anti-Semitic.  After centuries of prejudice and persecution of Jews by Christians culminating in the holocaust, one might think that such persons would at least have the humility to keep silent on such matters.  It is true that not every criticism of Israel is anti-Semitic, but one-sided resolutions that do not acknowledge the pain of Israelis, that were composed without the consultation of mainstream Jewish leaders in the U.S. or Israel (but with the extensive consultation of Palestinians), and that treat the conflict in terms of simplistic cliches can only lead to the conclusion that the writers and supporters of such resolutions simply do not care much for Jews.

For those like me, deeply involved in Jewish-Christian dialogue, this is all rather depressing.  I have devoted my entire professional life as a scholar and teacher to studying and teaching both Judaism and Christianity.  I studied New Testament and early Judaism at Harvard and Yale and have had the privilege to teach New Testament, Hebrew Bible, comparative religion, and Jewish studies (as well as many other subjects in religion) in several different contexts.  Now I teach at a Christian seminary and have always been committed to working in this kind of interfaith and intercultural context.  From time to time, I wonder what I’m doing when I see the same problems come up again and again and again.  But sometimes you have to follow Sisyphus–just keep trying to roll that rock up the hill.

I still strongly believe in dialogue.  Otherwise, the extremists win and the vast mainstream of peace-loving human beings lose.  In addition, many members of mainline denominations do not share the political beliefs of their leaders and representatives.  Somehow, we have to reach these people and empower them.  Anti-Israel resolutions are essentially done-deals before the national meetings take place and reflect the interests of certain elites.  Jews and Israeli victims of terrorism have certainly not been part of the process.  We need to move proactively at the beginning, not at the end, of the development of these resolutions, if we want to have a significant effect.  At the same time, dialogue has to begin from a different place.  No more can we simply sit and be nice to one another and muse about our commonalities.  We have to find a way to talk about painful topics that engender strong emotions and recognize and celebrate our different approaches to life and spirituality.  Honesty has to enter into the discussion.  Self-criticism on all sides is vital.  I certainly am ready to criticize Israel where appropriate (e.g. on settlement policy), yet am still strongly Zionist.

But, in the end, enough Christians have to decide that Jews are as fully human and as fully accepted by God as are Christians.   The view that they are not is something that ideologues on the Christian left and right seem to share.  Some liberal Christians engage in dehumanization by treating Israel unjustly and expecting Jews to sit quietly and meekly while under attack, by talking primarily to far-left, anti-Zionist Jews outside of the Jewish mainstream, and by viewing Zionism as contemptible.  Some conservative Christians engage in dehumanization by promoting the idea that Jews (and other non-Christians) will not be saved, by attempting to convert Jews to Christianity, and by advocating a conflagration in the Middle East that will culminate in the second coming of Jesus and the triumph of Christianity.

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 . . .

The Difference Between Christmas and Channukah

I received the following in an email:

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“If anyone asks you what the difference is between Christmas and Chanukah, you will know what and how to answer!

1. Christmas is one day, same day every year, December 25. Jews also love December 25th. It’s another paid day off work. We go to movies and out for Chinese food and Israeli dancing. Chanukah is 8 days. It starts the evening of the 24th of Kislev, whenever that falls. No one is ever sure. Jews never know until a non-Jewish friend asks when Chanukah starts, forcing us to consult a calendar so we don’t look like idiots. We all have the same calendar, provided free with a donation from the World Jewish Congress, the kosher butcher, or the local Sinai Memorial Chapel (especially in Florida ) or other Jewish funeral home.

2. Chanukah is a minor holiday with the same theme as most Jewish holidays. They tried to kill us, we survived, let’s eat.

3. Christians get wonderful presents such as jewelry, perfume, stereos….

Jews get practical presents such as underwear, socks, or the collected works of the Rambam, which looks impressive on the bookshelf.

4. There is only one way to spell Christmas. No one can decide how to spell Chanukah, Chanukkah, Chanukka, Channukah, Hanukah, Hannukah, etc.

5. Christmas is a time of great pressure for husbands and boy friends . Their partners expect special gifts. Jewish men are relieved of that burden. No one expects a diamond ring on Chanukah.

6. Wax candles are used for Chanukah. Not only are we spared enormous electric bills, but we get to feel good about not contributing to the energy crisis.

7. Christmas carols are beautiful…Silent Night,  Come All Ye Faithful…. Chanukah songs are about dreidels made from clay or having a party and dancing the hora. Of course, we are secretly pleased that many of the beautiful carols were composed and written by our tribal brethren. And don’t Barbara Streisand and Neil Diamond sing them beautifully?

8. A home preparing for Christmas smells wonderful.  The sweet smell of cookies and cakes baking. Happy people are gathered around in festive moods. A home preparing for Chanukah smells of oil, potatoes, and onions. The home, as always, is full of loud people all talking at once.

9. Women have fun baking Christmas cookies. Women burn their eyes and cut their hands grating potatoes and onions for latkas on Chanukah. Another reminder of our suffering through the ages.

10. Parents deliver to their children during Christmas mornings. Jewish parents have no qualms about withholding a gift on any of the eight nights.

11. The players in the Christmas story have easy to pronounce names such as Mary, Joseph, and Jesus. The players in the Chanukah story are Antiochus, Judah Maccabee, and Matta whatever. No one can spell it or pronounce it. On the plus side, we can tell our friends anything and they believe we are wonderfully versed in our history.

12. Many Christians believe in the virgin birth. Jews think, ‘Joseph, you shmuck, snap out of it. Your woman is pregnant, you didn’t sleep with her, and now you want to blame G-d. Here’s the number of my shrink’.

13. In recent years, Christmas has become more and more commercialized. The same holds true for Chanukah, even though it is a minor holiday. It makes sense. How could we market a major holiday such as Yom Kippur? Forget about celebrating. Think observing. Come to synagogue, starve yourself for 27 hours, become one with your dehydrated soul, beat your chest, confess your sins, a guaranteed good time for you and your family. Tickets a mere $200 per person.

Happy Chanukah!”

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