Orthonuts

 

The "Orthonuts" mount a hill overlooking a roadway in Israel on a Shabat to throw stones and rocks at passing cars.

  Never mind that stones and rocks on Shabat are "mukseh."

  Never mind that someone could be injured or killed.

The "Orthonuts" of Bnai Brak string a chain across a roadway before Shabat

   Too bad a motorcycle rider failed to see the chain in the dark and died.

The "Orthonuts" of Bet Shemesh spit on properly dressed elementary school girls going to school next door to their neighborhood.

  Never mind that the child was properly dressed for almost any place but "their" neighborhood.

All the above is true; it happed and in some cases still is happening.

But are these people really Orthodox?

Well, they wear black hats and gartels. Their wives cover their faces with burkas like a Moslem.

As a matter of fact, these "Orthonuts" act like Muslims, extremist Muslims.

Merriam Webster Online (http://www.merriam-webster.com/dictionary/orthodox) defines "orthodox" as

conforming to established doctrine especially in religion

By all accounts the "established doctrine" is NOT Judaism, certainly not any Judaism I know about.

These same "Orthonuts" who throw rocks at passing cars on Shabat also are the ones that refuse to accept Israel as their nation - they prefer the rule of the PA (and for my part, the PA can have them, albeit I know that not all denizens of Mea Sharim are that brand of "Orthodox.")

There ARE tolerant black hats.

There are bigoted heloneem - non-observant or minimally observant Jews - who hate black hats just because they wear black hats.

Somewhere along the line we - Jews - seem to have forgotten why the Bet haMikdash was destroyed.

We don't have a Temple now, but we do have a state - Israel - that can be destroyed by its own people by their behavior toward their fellow Jews - regardless of their level of observance.

The country is being split into more fractions than there are political parties.

The left/liberals are pulling in one direction, the right in another, and the Orthonuts in still another.

At least a relative quiet reigns between many Sephardi/Mizrachi Jews and Ashkenazim, the Rishion L'Zion's family not-withstanding.

Israel has enough problems; it doesn't need more "Orthonuts."

We don't need them any where else, either.

Sometimes it's difficult, but

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Hag haMolad a "national holiday?"

 

I'm an American, born in the U.S.A. so all the hoopla surrounding Hag haMolad - and its springtime counterpart - is well known to me.

But I never realized that Hag haMolad was a NATIONAL holiday.

I know it's celebrated by the "rov" - the majority of people in America - citizens or not.

But it is a RELIGIOUS holiday.

Perhaps I'm deceiving myself, maybe for most folks in the U.S. the religion has been taken out of Hag haMolad; forget Bet Lekham and Natzeret and salute Wall Street and Main Street. In my neighborhood I see lots of snowmen and trees and even an inflatable monkey - now what does an inflatable monkey have to do with Hag haMolad??

Two things aggrieve me.

Thing One: Having the governments recognize Hag haMolad as an official holiday blurs the line between religion and state. It suggests that the state (in broad terms) is a tool of the people who celebrate a religious Hag haMolad.

Thing Two: If my non-Jewish neighbors now get the day off for what was, and should remain, a "religious" holiday, why do I have to sacrifice my vacation time for Jewish holy days - and remember, here in "hul" I have to give up two days for the beginning of Pesach and Sukot and two days at the end of Pesach and Sukot. Plus Shavuot. Let's not forget two days for Rosh HaShanna and another for Yom Kippur.

The Fourth of July is a NATIONAL holiday. Ditto Veteran's/Memorial Day, Labor Day, and Presidents' Day (which I liked better then Washington and Lincoln has individual days). Thanksgiving is a "national" holiday, albeit with a "hint" of a religious connection; to whom are we giving thanks? HaShem, the farmer or local Publix or Safeway supermarket, or perhaps the Founding Fathers who had the good sense to prohibit a state religion. Maybe "all of the above."

Halloween is not a national holiday, and it reeks of religion for those who have any concept of their claimed beliefs. Likewise New Year's Eve/Day which Jews should realize is "Yom haBrit" - you do the math.

We are "blessed" with a number of truly national holidays that are free of any specific religious overtones.

I'm not trying to fight the commercialism. I had a friend who owned a jewelry store in Orlando FL. He hold me that if he didn't make it between Thanksgiving and the Hag haMolad his year was a financial disappointment (if not minor disaster). Lots of businesses are in the same situation, regardless of their size.

If a merchant wants to put a Santa Claus or even an inflatable monkey in the store's window, well and good. Even a manger scene is OK (but I doubt I'll see one in front of a Motel 6 or Holiday Inn).

But to make Hag haMolad - or any other religious holiday, even Yom Kippur - a "national holiday" is a bit much, and yes, Virginia, Yom Kippur in my neck of the woods is a day when many public schools are closed but the mail is delivered, the banks are open, and government offices, perhaps with less than a full complement of personnel, are open.

Call me a grinch if you wish, but I will insist to the end that Hag haMolad is NOT, and never should be, a NATIONAL holiday. If its celebrants want to take the day off - sans pay - by all means that's their privilege.

 

חג חנוכה שמח

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Delta once more

 

A few months ago a number of Jews had a knee-jerk reaction when Delta Airlines inked a code-share agreement with Saudi Arabian Airlines. "Don't fly an airline that does business with the Saudis." (See http://yohanon.blogspot.com/2011/06/delta-and-saudis.html )

Some people simply fail to understand airline reality.

Now two Muslims are suing Delta and one of its regional carriers, Atlantic Southeast Airlines, for refusing to allow them on board a flight from Memphis TN to Charlotte NC.

According to the suit, the two Muslims were on their way to an anti-Muslim discrimination conference.

The two were subjected to several security checks, including pat downs.

The Atlantic Southeast Airlines (Delta Connection) pilot refused to take off with the two Muslims on board.

Seems a pretty straight-forward case against the airline.

But I suggest it was a set-up.

Both the Muslims were, according to an AP report, dressed in Arab garb: "They had beards, wore traditional Arabic clothing, and were visibly foreign."

Did the Muslims just get off a plane from Saudia, the UAE, or one of the many other Arab or Muslim-dominated countries in the Middle East and elsewhere?

No.

One is an adjunct instructor of Arabic at the University of Memphis. The other is a religious leader with the Islamic Association of Greater Memphis.

Perhaps a religious leader with the Islamic Association of Greater Memphis generally walks about in Muslim, "Arab," garb, but I suspect the adjunct instructor has a closet full of western suits. I also have my doubts about the religious leader, but never mind.

Given the men's destination, I would suggest that the men dressed to provoke the reaction; they hoped for the reaction to have a story to tell in Charlotte.

(Interesting that they chose Delta to fly to a US Airways hub. Both airlines offered the same fares. AirTran had a one stop flight for substantially less than either Delta or US Airways. Fares were compared for an overnight stay in Charlotte, departing and returning mid-week.)

What's the difference between allowing a person dressed in a typically "Arab" costume from a Buddhist in robes or a hasid with his pants tucked into his socks or, for that matter, with a Catholic monk dressed in a cassock?

The difference is that the Buddhist, the Jew, and the Catholic are not known for bombing innocents - unless maybe the Catholic is from Ireland. To be fair, I don't believe the jihadist high jackers of sundry airliners wore "traditional" costumes.

The Muslims' suit suggests that none of the passengers on board the flight objected to the pair being on board; only the pilot objected and that, the suit states, only because the pilot felt their presence could make other passengers uncomfortable.

Delta, it seems, can't seem to satisfy anyone with a Middle East connection.

Except for this scrivener. I like Delta, and if the price is right, I'll fly Delta around the U.S. and to Israel - pity the non-stop flight between Atlanta and Lod was discontinued.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Hanukah Different customs

 

We follow North African minhagim (traditions) in our house.

But we have friends who follow other minhagim - mostly Iraqi or Syrian.

My pitiful library has mostly books on things "From Morocco to Luv (Libya)" but I also have a kitzur that is interesting in that it includes, as most kitzurim do, pieces of Maran's (Yosef Caro) Shulhan Aruk and Rema's (Moses Isserles) "mappa" (tablecloth) of Ashkenazi "variations on a theme." What makes this kitzur interesting is that it includes, as footnotes to the Maran/Rema kitzur current Sefardi/Mizrachi comments - a tablecloth on top of the tablecloth, if you will allow. The comments are by the late Hakham Bakshi/Reshion l'Zion (Sefardi Chief Rabbi) Mordechai Tzemach Eliyahu, z"l.

What Hakham Eliyahu fails to note is that his - primarily Iraqi - traditions sometimes are at odds with North African traditions as set down by (alphabetically) Hakhamim Shalom Messas, Shlomo Toledano, and Yosef Messas . In one case, even the North Africans disagree among themselves!

Many North African traditions are in agreement with Rema; some align with the makubalim.

For all that, I find that learning about others' traditions - minhagim - always is interesting.

Why, for example, do Israeli savevonim (dreidels) . have נ ג ה פ while similar toys outside Israel have נ ג ה ש ? (Sorry, there are no prizes for correct answers.

Click on image to enlage to readable size

 

Just for the record, Israeli savevonim have a פ to represent פה (here) while non-Israeli dreidels have a ש to represent שם (there).

חג חנוכה שמח

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Hanukkah and Religious Freedom

 

By Rabbi Marc D. Angel
Used with permission

Hanukkah is widely observed as a holiday that celebrates religious freedom. The persecuted Jews of ancient Israel waged battle against their Syrian/Hellenistic oppressors, and won the right to rededicate the Temple and to restore Jewish worship and religious practices.

Religious freedom is a wonderful thing. It allows us to worship God freely, without being coerced or intimidated by others.

Religious freedom is not a self-evident fact of life. As Jews, we have experienced many circumstances in which we did not enjoy this basic right. Medieval Iberia expelled Jews and Muslims, believing that only Catholics have truth and that “infidels” must not be tolerated. Saudi Arabia of today does not tolerate non-Muslims to practice their religions freely. Indeed, throughout history (including our own times), various groups have not granted religious freedom to “outsiders”. Only the faithful had rights in this world; and only the faithful would be blessed in the world to come. The infidels were deprived of rights in this world, and were doomed to perdition in the world to come.

The great 19th century Rabbi Eliyahu Benamozegh of Livorno pointed out an obvious—but startling—fact. In his book “Israel and Humanity,” he noted that historic Christianity and Islam claimed to be universal religions—and yet, they were not universal at all. They only made room for fellow believers; “infidels” were persecuted, even murdered. Those of other religions were not granted equal rights in this world, and were deemed to be unworthy of blessing in the world to come. Judaism—which is often depicted as a small, parochial tradition—is actually the religion that is the most universal. It teaches that all who accept the basic Noahide laws of morality are beloved by God. The righteous of all nations have a place in the world to come. While not condoning outright idolatry, Judaism leaves much theological space for non-Jews to achieve spiritual happiness and fulfillment. All humanity is created in the image of God.

When we light the Hanukkah candles, we need to remember the value of religious freedom. We also need to remind ourselves—and others—that religious freedom is a two-way street. It allows us to claim the right to practice our religion freely; but it also entails that we grant this same freedom to others who do not share our religious beliefs and practices.

Religious freedom is a problematic concept for those who are sure that they, and only they, have the absolute Truth. Such people tend to be extreme and intolerant. Since only they have the Truth, they have no patience for those who have other beliefs; indeed, they don’t see the need to grant rights to others. They feel compelled to crush the “opposition”, either by converting them, by coercing them, by oppressing them, or even by murdering them. For the single-minded bigots, religious freedom exists only to serve their interests and to guarantee their freedoms; but it doesn’t involve a mutual commitment to religious freedom for others.

Even within the Jewish community, we have those who take this extreme view of religious freedom. They are happy to enjoy the benefits of freedom; but they disdain those Jews whose beliefs and observances are different from theirs.

Those who see themselves as the only Torah-True Jews do not think they should make religious space for others; on the contrary, they feel that the others should be brought into line with them even by means of coercion. They discredit those who are not in their camp. In Israel, where such extremists exert political power, they initiate coercive action and legislation that impinge on the freedom of others. Since they are convinced that they alone have Truth, they feel warranted in coercing others to follow in their ways. Their mentality is similar to extremists of other religions who find it difficult or impossible to let others enjoy religious freedom.

Religious freedom is not such a simple concept, after all. While it protects each of our rights to practice religion freely, it also demands that we respect the rights of others to do likewise. Religious freedom is the hallmark of a tolerant and wise nation and community. It is a lofty ideal to which all should aspire.

As we celebrate Hanukkah, let us seriously celebrate the value of religious freedom. Let us serve God with purity, with commitment, with spiritual heroism. And let us appreciate that all human beings also deserve the right of religious freedom. When extremists seek to deprive others of this freedom, all society suffers a loss of freedom and dignity.

The Hanukkah lights remind us that we can bring light into a dark world. We can hope that our lights will inspire others and bring them closer to the Almighty.

“Not by might, nor by power, but by My spirit said the Lord of hosts.” (Zekharia 4:6)

________________________________________

The Angel for Shabbat column is presented as a service of the Institute for Jewish Ideas and Ideals. Please visit our website jewishideas.org for a wide array of articles of special interest to those who wish to foster an intellectually vibrant, compassionate and inclusive Orthodox Judaism.

The Institute for Jewish Ideas and Ideals
8 West 70th Street
New York, NY 10023

Dark ages

 

Where I currently hang my kippa every morning the rabbi is a makpeed about the proper time to don tallit and tefillin.

He has a paper version of MyZmanim (http://www.myzmanim.com); it lists (MyZmanim's spelling)

• Dawn
  
• Earliest Talis & Tefillin
  
• Sunrise
  
• Latest Shema
  
• Latest Shachris
  
• Midday & Midnight
  
• Earliest Mincha
  
• Mincha Ketana
  
• Plag HaMincha
  
• Candle Lighting
  
• Sunset
  
• Nightfall
  
• End of Ordained Fasts
  
• Proportional Hour

with all the options. A worth-a-bookmark Web site.

Korbanote are scheduled for 6:15 year round, with shacharit (shachris) starting at 6:30. Well and good.

But the earliest talit & tefillin is getting later and later. Today, 20 Kislev, the earliest time ranges from 6:09 to 6:15. On 26 Kislev the earliest time is even later; from 6:12 to 6:18.

Why?

By rabbinical fiat, there must be sufficient light so a person can identify his friend, or perhaps tell the difference between a white and a kahalet string.

That was valid when the rabbis came up with the requirement, but is it valid today?

When I enter the synagogue building, the guy with the key turns on one electric light. I walk around and turn on others.

I have sufficient light to read my sedur, to read the rabbi's MyZmanim printout, to identify everyone as they make their appearance.

People have to go to work. Some either have to show up early; some have to fight traffic to show up at the "usual" start of the work day hour.

Waiting until 6:18 to don tzit-tzit can make a person late to work.

The options?

Be late.

Ignore the rabbinical fiat.

My suggestion is that the rabbis need to realize this is the 21st century, that most areas of the world are electrified and that while the sun may be minutes or hours away from rising, we CAN identify our neighbors or define kahalet from white with the aid of electric lights.

"But they had candles and lamps 'back in the day'. "

True, but candles and lamps were pricy; electric lights and the electricity to illuminate them are, in this day and age, relatively INexpensive.

Do we have any down-to-earth rabbis with enough prestige to free us from the constraints of the clock?

I'm not suggesting a change in when we welcome or bid good bye to Shabat or haggim; I'm not even suggesting that with sparkless electrical switches that turning electric lights on and off on Shabat such activity should be allowed.

No.

All I want is to the rabbis of today to realize that the conditions facing the rabbis of long ago are different and the reasons, the logic, of the former need review in light of the conditions today.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

PALESTINE - 1695

 

A person who I like to consider a friend sent me a link the other day that is worth sharing with "The World," both Jewish and non-Jewish.

The link, http://www.think-israel.org/goldreich.palestina.html, is to an article titled A Tour Of Palestine; The Year Is 1695.

The article is presented both in English and Hebrew.

The article, originally in Hebrew, was written by Avi Goldreich and translated into English by Nurit Greenger. Both Hebrew and English text is online.

The bottom line is that when a man by the name of Hadriani Relandi toured what was temporarily known as "Palestine" he discovered, and recorded the fact, that the land was almost totally Moslem-free.

There were, Relandi reports, Bedu but most other Arabs were Christians. Relandi's work even includes an unofficial census of several major communities of the time. In every case, Jews were the majority.

Relandi's work also throws into disrepute the Muslim's claim to settling cities of antiquity (that is, before 1695).

The Goldreich/Greenger copy is not included on this blog since I was unable to ascertain if the work is copyrighted.

Suffice it to write that it IS worth clicking on the link (above).

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Minhag "Florida"

 

Walking around a Florida neighborhood looking for signs of Jewish life - a mezuzah near the front door?

Thinking that, based on the visual evidence all the talk about southeast Florida being the #2-in-the-country Jewish haven?

Well, we're here, and we have mezuzot.

On the inside.

Why?

Florida exterior doors must, by law, open OUT.

All exterior doors.

On homes, on businesses, all doors.

When I was in (then) junior high, I had a drafting class and I remember drawing exterior doors opening out. When I later lived outside Florida, doors opened in and I found that strange.

The REASON doors open out in Florida is because of frequent hurricanes.

The 'cane's winds PUSH against the door; if the door opened INWARD, the 'cane might push it open, and that would not be a good thing.

Another problem for many homes in Florida is what I call Builder's Folly.

On many houses, mine included, the doors open to the right; the door's hinges are on the right side as you face the door from the outside.

This makes it convenient for a right-handed person, but is a handicap for an observant Jew.

Since the mezuzah is placed on the right side of the door - the left side is reserved for the hanukiah ! - trying to touch the mezuzah while opening the door can result in badly pinched fingers.

Up north, where the snow blows, people have storm doors. Storm doors open out, so by default, otherwise external doors must open INWARD. Given that, it makes no difference where the door hinges are located: left side or right side.

In Florida, even synagogues (of all levels of observance and minhagim) have their mezuzot affixed to the INSIDE.

There ARE ways, even following the "Florida Minhag," to let people know you are Jewish.

Most garages in Florida have overhead doors, the kind that raise up out of the way.

Many observant Jews put a mezuzah on the right door post of the garage. The left side seems to be resaved for an override switch if there's a power failure, or for a key safe.

Then there are those fortunate enough to have a sheltered entrance way.

The "makpeed" can affix a mezuzah on the entrance way.

If I was handy - I am not - I might consider re-hanging the front door so the hinges are on the left side. The door still would open out, but there would be no pinched fingers.

Parting thought

A couple retire to a Jewish elder care facility.

As the couple enters the building, they note the LACK of a mezuzah on the door.

The husband asks the manager: "Where's the mezuzah?"

The manager replies with a question (it's a Jewish property, remember): "Do you know about central tv antenna located on the roof?"

Husband: "Yes; we know about central antennas."

Manager: "Well, we have a central mezuzah."

It was funnier when I head the joke many years ago.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

G-d helps those Who help themselves

Confronting our Enemies: Thoughts for Parashat Vayishlah, December 10, 2011

 

By Rabbi Marc D. Angel
Used with permission

In a recent lecture for the Institute for Jewish Ideas and Ideals, Professor Zvi Zohar quoted from the writings of Rabbi Ya’akov Moshe Toledano (1880-1960), who had served as the Sephardic Chief Rabbi of Tel-Aviv during the years 1941-1960. Rabbi Toledano was critical of rabbis who called on Jews to accept their fate passively. These rabbis taught that Jews must bow to the harsh decree of Exile and servitude to the nations, until such time as the Almighty decides to grant us ultimate Redemption.

Rabbi Toledano wrote: “Let me state outright, that—begging their pardon—they [these rabbis] caused the loss of individual lives and of entire communities of the Jewish people, who in many instances might have saved themselves from death and destruction, had the leaders and rabbis of the generation instructed them that they were obligated to defend themselves against aggressors….” He went on to praise the “flowers of this new generation who ‘awoke and wakened’ to revive oppressed hearts, to engirdle themselves with a courageous spirit, and to restore the crown of Israel’s honor to its pristine glory.”

During the many centuries when Jews passively accepted the injustices and cruelties committed against us, the oppressors took full advantage of our weakness. They confined us to ghettoes; they branded us as pariahs; they deprived us of basic freedoms; they committed acts of violence and murder against us; they planned and executed a Holocaust of European Jewry.

With the rise of modern Zionism, Jews decided that enough is enough. It was time—well past time—for the Jewish people to assert its own rights, to have its own sovereign homeland, to fight actively against those who oppress us.

The nations of the world were unaccustomed—and are still quite surprised—to see Jews who have shaken off the garb of passive victims, who have become politically active, who have created a strong and heroic State of Israel. If the historic levels of anti-Semitism have not declined in the modern period, at least everyone now knows that the Jews do not and will not accept anti-Semitism without fighting back.

As Rabbi Toledano noted, we may take pride in the heroism of the new generations of Jews who have demonstrated a courageous spirit and who have striven “to restore the crown of Israel’s honor to its pristine glory.”

Defending Jewish life and honor requires multiple strategies. We may gain insight from this week’s Torah reading which describes Jacob’s forthcoming confrontation with Esau. Jacob was returning home after many years in the domains of Laban. Jacob had a large retinue with him—his family, his workers, his flocks. He learned that Esau was approaching with 400 men. Jacob well understood that Esau’s forces were powerful, and that Esau could wipe out Jacob and his entire retinue. How did Jacob prepare for his dangerous confrontation with Esau?

Drawing on the Torah’s description of events, Rashi notes that Jacob adopted three strategies. First, he prayed to God. Second, he sent Esau gifts and engaged in diplomacy. Third, he prepared his company for possible battle. All three of these strategies, employed simultaneously, led to Jacob’s success in his dealing with Esau.

Some think that praying alone is all that is necessary. We should accept whatever God wills. Such a philosophy, criticized so sharply by Rabbi Toledano, is still advanced by segments of the community. It sounds as though it is pious—yet it is self-destructive. It gives full sway to the enemy to wreak havoc on us. It surrenders human initiative, and leaves us at the mercy of those who would harm us.

Some think that we can achieve our goals solely by means of diplomacy. If we give enough of our property to the enemy, this will lead to peace. If we speak in diplomatic niceties, we will gain the goodwill and cooperation of others. Yet, such a policy is also self-destructive. The enemy is never satisfied with our concessions and always demands more. The enemy’s goal isn’t to gain a bit more property from us; their goal is to destroy us. Concessions and diplomacy alone cannot solve our problems.

Some think that we must rely on our military strength. If we have enough arms and missiles, we can force the enemy to submit to our will. We can overcome their hostility only if we show them that we are much stronger than they are and that we can do them great harm. Yet, such a policy leads to an unpleasant reliance on military might that can corrode our way of life, and can give a false sense of security. Enemies, after all, also have access to arms and missiles; living in a constant state of military confrontation is not happy or healthy.

We may learn from our forefather Jacob that confrontation with the enemy requires a three-fold strategy. We must turn to the Almighty, and strengthen our spiritual lives. We must be ready to engage in diplomacy and concessions, as a reflection of our genuine wish to find ways to achieve peace and goodwill. We must have the military might to back up our prayers and our diplomacy.

For many centuries, Jews became accustomed to an attitude of passivity and defenselessness. They relied on prayers or on material gifts to those in power. In the modern period, Jews have added the strategy of political and military power. Our task today is to maintain a proper balance that includes all three dimensions: prayer, diplomacy, military strength.

By blending our spiritual, diplomatic, political and military approaches, we can help “restore the crown of Israel’s honor to its pristine glory.”

________________________________________

The Angel for Shabbat column is presented as a service of the Institute for Jewish Ideas and Ideals. Please visit our website http://www.jewishideas.org/ for a wide array of articles of special interest to those who wish to foster an intellectually vibrant, compassionate and inclusive Orthodox Judaism.

The Institute for Jewish Ideas and Ideals
8 West 70th Street
New York, NY 10023

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Not about "Palestine,"Not about Jews

    Christians also Islam's target

 

Below is from a letter to President Obama written by Dr. John Eibner CEO of Christian Solidarity International

Emphasis is letter writer's.

November 30, 2011

President Barack Obama
The White House
1600 Pennsylvania Ave, NW
Washington, D.C. 20500

Dear Mr. President,

Today, Christian Solidarity International (CSI) issued a Genocide Warning concerning the 12 million-plus members of endangered non-Muslim minorities in North Africa and the broader Islamic Middle East.

Conditions for genocide against non-Muslim communities exist in varying degrees throughout the region stretching from Pakistan to Morocco. The crisis of survival for non-Muslim communities is especially acute in Iraq, Syria, Egypt, Sudan, Iran and Pakistan. Saudi Arabia is already a “religiously cleansed” state.

CSI’s Genocide Warning reinforces similar alerts issued earlier this year by senior statesmen:

We cannot accept and thereby facilitate what looks more and more like a particularly perverse program of religious cleansing in the Middle East." – French President Nicholas Sarkozy, January 7, 2011.

"Massacres are taking place for no reason and without any justification against Christians. It is only because they are Christians. What is happening to Christians is a genocide.” – Former Lebanese President Amine Gemayal, January 3, 2011.

“The most recent developments [i.e., deadly Islamist attacks against Egyptian Christians in May 2011] fill us with dread. …The aim of the Islamists is to stoke up hatred and violence.” – Former Austrian Chancellor Wolfgang Schüssel, June 27, 2011.

Five months after the pogroms referred to by former Chancellor Schüssel, the U.S.-financed Egyptian army joined radical Islamists in attacking non-violent Christian demonstrators in Cairo, killing at least 25 people.

Most acts of Islamic supremacist violence against non-Muslim minorities receive little media attention in the United States. Take, for example, just a few of the cases that have come to the notice of CSI since the beginning of the so-called “Arab Spring”:

*  Egyptian Christian teenager, Ayman Nabil Labib - murdered by schoolmates after refusing to remove a cross necklace.

*  Iranian Pastor Yousef Nadarkhani - sentenced to death for having allegedly converted from Islam to Christianity.

*  Catholic priest, Fr. Mark Rybinski - murdered in Tunisia.

*  27-year-old Pakistani Christian nurse Shaista Samuel– raped by Muslims and subjected to pressure to convert to Islam.

*  Libyan Jew, David Gerbi - prevented from reopening the synagogue in Tripoli by Islamist mobs declaring: "There is no place for Jews in Libya!

*  CBS Reporter Lara Logan - sexually assaulted in Tahrir Square in Cairo by a mob of Muslim men chanting "Jew! Jew!"

*  Iraqi Christians Hanna Polos Emmanuel and Bassn Isho - kidnapped and shot dead near Kirkuk.

These and most other acts of violence against non-Muslims in the Islamic world are not, for the most part, committed by members of Al Qaida or related terrorist networks. Instead they are perpetrated by both state and non-state actors, many of whom are military allies of the United States. They are all inspired by a deep seated culture of Islamic supremacism - kindred in spirit to white supremacism and anti-Semitism.

Virulent, Sharia-based Islamic supremacism led in the 20th century to the eradication of once thriving Christian communities - Armenian, Greek and Syriac – in Turkey and to the demise of the ancient Jewish communities of the Arab world. The same genocidal dynamic is at work in the 21st century. It must be stopped now.

Christian Solidarity International urges you to present your administration's policy to halt the religious cleansing of North Africa and the broader Middle East in the 2012 State of the Union Address. At the center of this policy should be:

*  An appeal to the UN Secretary General for the issuance of a Genocide Warning and implementation of preventative measures on the basis of Security Council Resolution 1366 (2001),

*  The commitment of at least 15% of US funding pledged for the support of democratic transition in the region to be devoted to combating Islamic supremacism, and

*  A pledge to withhold U.S. funding for institutions that promote religious discrimination.

Mr. President, you spoke powerfully in support of universal human rights, including religious freedom, in your speech last May in response to the dramatic events of the “Arab Spring.” You declared:

“Our support for these principles is not a secondary interest. Today I want to make it clear that it is a top priority that must be translated into concrete actions, and supported by all of the diplomatic, economic and strategic tools at our disposal.”

Now is the time, Mr. President, for concrete actions to prevent religious cleansing, and to support those actions with all the diplomatic, economic and strategic tools at the disposal of our government.

The pursuit of the United State’s strategic and economic interests in the Islamic world must not be at the expense of the lives and liberties of vulnerable religious minorities.

Sincerely,
Dr. John Eibner
CEO

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

I don't understand

  From October through December, American Jews - and perhaps Jews elsewhere, too - boggle my mind.

On October 30 they stock up on treats, some healthy like apples and oranges, some less so, like candy bars.

On October 31 they either take their kids "trick or treating" or they wait by their front doors for little costumed children to come up and knock or ring the bell.

Later on, in December, many go out to buy a "Hanukah bush" be it real or artificial.

Why not, they ask; Halloween and Christmas are "American" holidays.

Maybe Easter, too; after all, everyone loves bunnies, especially chocolate ones.

And let's not forget Valentine's Day on February 14th. Another "American" holiday.

Friends, these are NOT "American holidays."

The fourth of July is an American holiday.

Thanksgiving is an American holiday.

Ditto Presidents, Labor, and Memorial days.

But not Halloween, Christmas, Valentine's Day, or even Easter.

Civil New Year's Day - now that, when you know it's origin, is a JEWISH celebration.

Most of the non-Jewish holidays celebrated by less educated Jews originally were pagan holidays.

Halloween was a holiday to placate ghosts and goblins. Even though it was taken over by the dominant belief as the Eve of All Saints, the original activities remain; give the now tiny ghosts and goblins a treat or they will trick you.

What's disappointing is that many of these "Halloween Jews" either fail to celebrate the Jewish "costume" holiday - that's Purim in case it slipped your mind - or they only celebrate the party aspect, ignoring "the whole megilla."

Of course, to be fair, Jews TAKE presents to others (mesloach manot) rather than go door to door demanding treats. OK, I know some Black Hat Jews who go from house to house for a small liquid acknowledgement of the holiday - but after the megilla.

Christmas was a mid-winter holiday when the days were shortest. The pagans needed some celebration to assure them that they would survive until Spring. The believers, in their wisdom, decided their god was born in December to give their world hope for a redemption.

Even the Christmas "trimmings" were taken from the pagans - the tree, yule log, and mistletoe - a poisonous berry. Funny enough, another poisonous plant also is associated with this celebration - the colorful poinsettia. I'm amused that their god's birth is celebrated with two fatal flowers.

Because of its commercial success, Hanukah has been commercialized beyond anything known in Israel.

Somewhere along the line the date was fixed as December 25.

Now, count 8 days . . .

Day 1 December 25

Day 2 December 26

Day 3 December 27

Day 4 December 28

Day 5 December 29

Day 6 December 30

Day 7 December 31

Day 8 January 1

An "ah ha" moment.

If you still don't get it, the Roman church calls the day "The Feast of the Circumcision." If a Jew must celebrate any non-Jewish and non-national holiday, this should top the list. In Israel, the non-observant call it Sylvester. Why "Sylvester?" No idea.

Valentine's Day - Judaism has it's own version of a romantic Valentine's Day and Sadie Hawkins Day mixed together. I associate Valentine's Day with a Chicago event when members of Al Capone's gang murdered 7 members of Bugsy Moran's gang.

Easter, like Christmas, is a pagan holiday adopted by Jesus' followers, again, with the idea of redemption.

I can understand the Easter egg; even within Judaism is has a life symbolism.

But, with no apologies to Cadbury, BUNNIES laying eggs? Franklin, my strictly kosher rabbit, never laid an egg in all his almost 14 years with us.

WE HAVE HOLIDAYS to celebrate OUR HERITAGE.

We do NOT need to steal or mimic others' holidays.

We have national holidays we can enjoy with all our neighbors, regardless of their belief. Thanksgiving is the "Big Meal" holiday that, sadly, some Jews elect to denigrate. (See http://yohanon.blogspot.com/2011/11/thanksgiving.html)

I gladly celebrate the U.S. Independence Day, and I just as gladly celebrate Israel's Independence Day. I confess: I like fireworks displays.

As a veteran, I celebrate Veteran's/Memorial Day, although I didn't see any paper poppies this year. Since I work - contrary to what some would say - I also celebrate Labor Day. In fact, I'll celebrate almost any national holiday that rolls around; as we say in Bet Shean, כל סיבה למסיבה .

I'll end this rant by reminding all - and most frequent visitors to this blog need no reminding - that we HAVE holidays and holy days to celebrate; we don't need to copy, borrow, or otherwise adopt non-Jewish and non-national holidays. Let's celebrate OUR Jewish holidays and holy days and the national holidays and let the non-Jews celebrate theirs.

Maybe when the non-Jews start celebrating Tisha b'Av and Yom Kippur I'll consider - consider - celebrating on New Year's eve.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Synagogue's raison d'être

Or, Who is the CEO

 

There are two (2) reasons a synagogue exists:

  1.   To educate

  2.  As a social club

Let's be honest, in most observant congregations, there is a lot of socializing going on, and not just in the ladies' section.

But the "social life" I am thinking about are the kiddish luncheons, the holiday and hilula special event get-togethers, etc.

The "education" part includes a rabbi's comments at minyan, whether he expounds on the Torah, the Talmud, Shulhan Aruk (with or without Rema's Mappa), Rambam and Ramban, Ben Ish Hai, and other "thought leaders."

The congregation's rabbi is supposed to be, is expected to be, the authority when it comes to religious practice. He is - or should be - the absolute "final authority" when it comes to religious education, and again, I'm writing about dvar Torah and similar, not alef-bet and beni mitzvah training.

Since the rabbi should be, in my not-at-all-humble opinion, "the" authority, he, not the board or a Very Big Promiser-of-Funds, should be the synagogue's CEO.

A board, if there is one, should be there to assure critical things such as synagogue operation and maintenance are handled in a businesslike manner; the synagogue after all is a business.

The board should realize that the rabbi is the "draw," the reason many people sign membership forms. The hazan also is a draw, but less so than the rabbi, at least for observant Jews.

The rabbi is the CEO; the board president reports to the rabbi, not the other way around.

As for the social events, an active Woman's Club usually is the best choice.

I used to be a member of a congregation where the rabbi was just an employee, like the hazan or the maintenance guy. The rabbi may as well have been Jacob Cohen (a"h).

I now make minyan at a congregation where the rabbi is the CEO; the "final authority" on things religious. No, I don't always agree with the rabbi; he's not North African and that presents some divergence of opinion, but it IS "his" synagogue and in that synagogue he IS the "final authority."

Years ago I belonged to a congregation in Pennsylvania. One year the Men's Club approached the rabbi asking to use the basement social hall for a New Year's Eve celebration. The rabbi had a one-word response: "No." I'm sure he explained why the celebration was inappropriate for a synagogue. There was a board. He was young and relatively new. But he was acknowledged as the congregation's CEO; he stayed and the party was moved elsewhere.

I have seen rabbis who I considered - delicately put - "unacceptable." When that happens I have two choices: relocate or hope a new rabbi comes to town.

I have seen strong rabbis and I have seen strong boards.

Since I prefer my socializing outside the sanctuary, I always prefer a strong rabbi.

I don't recall ever joining a synagogue because of a strong board or a charismatic board member, but I have joined congregations because of the rabbi.

Synagogue-connected socializing is a good thing, especially when people have young children (or grandchildren). By all means, have the hilula in the social hall; have a kiddish luncheon where people can mingle and chat.

But remember there is another reason the synagogue exists - as a place of Jewish education and the Chief Educator is the rabbi - not the board.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

No "Jewish connection" Classical BANJO?

 

The other day, poking through the CDs at my Local Lending Library, I chanced upon one featuring Bela Fleck titled Perpetual Motion on the Sony label.

The cover shows a youngish fellow sitting on a chair playing a banjo.

But I found this in the "classical" section.

Flipping the jewel case over, I read the "cuts" on the disk, cuts that included bits and pieces by the likes of Bach, Debussy, Chopin, Tchaikovsky, Paganini, and Beethoven.

Not the type composers I think of when I think of banjo music. No "Carolina Breakdown" or "Orange Blossom Special" on Fleck's album. (Are CDs called "albums?")

Curious, I checked it out and when I got to the house, I stuck the CD into the notebook.

AMAZING

I shared a couple of cuts with a five-stinger friend and even he was impressed. Another acquaintenance reported hearing the picker live and he, too, was favorably impressed.

All this of course proves that some things - and people - have to be experienced to be appreciated.

I confess to having "catholic" tastes in music - I enjoyed Fleck's "pickin'," but I also enjoy Bluegrass - and both European and Arabic classical, Flamenco, and a host of other variations on a music theme.

Even Copeland.

My first encounter with Copeland was one of his early works. Discordant cacophony of dissonance - and yes, Virginia, I know that's redundant, but the cuts on the vinyl I bought - and gave away - still hurt my ears. But then I "discovered" Copeland's later works, including Fanfare for the Common Man, Appalachian Spring, and Rodeo - among others.

There was a time I eschewed organ music as "too heavy, too churchy." Then I was introduced to Jimmy Smith and The Cat album.

I'm no longer a teenager, but I'm still learning, broadening my mind. Maybe someday I'll learn to appreciate "dying swan" opera. Maybe.

I'm glad I chanced upon Bela Fleck.

It's not the five-string pickin' I'm accustomed to hearing, but it is one enjoyable CD.

!בוגד Traitor

 

The members of the congregation I attended for the last several years must think I am a traitor, a בוגד .

I "abandoned" the congregation several weeks ago for a number of reasons.

One simply was because the congregation was so large - despite shrinking membership - that it was six months between my last aliyah until I insisted on an aliyah.

Mind, I was there for all Shabat services (10 aliyot possibilities) and every Monday and Thursday (six opportunities) and roshi hodeshim as well. To be fair, the congregation is blessed to have two "always in the minyan" cohenim and several more who show up "frequently." Still, on more than one occasion the cohenim were asked to step out so Israelis could have all three aliyot on a weekday.

So I found a congregation where, because it is far smaller in membership, the only person who lacks a frequent (as in "at least once in 40 days") aliyah is the resident levi; the problem is that we lack a "permanent" cohen. Maybe we should advertise.

Cohen Wanted

Guaranteed aliyot

Experienced levi to assist

Given that the congregation I just abandoned is losing members faster than it is gaining, and especially in light of the fact that it is the "mother congregation" for at least three other Sefardi/Mizrahi minyans - including one at the main Ashkenazi shule in the area - it seems strange that no one bothered to call and ask "Why aren't you making minyan with us? Are you sick?" Even the fellow I used to give a ride home on motze Shabat ignores my absence.

In truth, I really did not expect anyone to care or call.

Early on in my time with this congregation I attended a board meeting. Someone brought up the point (even then) of dwindling membership and asked if anyone on the board had queried the deserters why they abandoned this congregation for another - another, incidentally, that charges twice the membership fee !

The board's opinion, loudly expressed by a couple of the "senior" members was "We don't care why they left; they left; we don't want them back."

Sad.

The people who the board was too haughty to ask their opinion have young children and are Jewish "yuppies" - that is, they are acquiring wealth that the congregation sorely needs, especially in these economic times.

There is another difference between the congregation I left and a couple of the off-shoot congregations, including the one where I now "slap leather."

In the Big Congregation, the board controls everything, including the rabbi and hazan.

In the two smaller, but growing, congregations the rabbi rules. Neither of the smaller congregations has a hazan, although one has an Ashkenazi rabbi who reads Torah. Lack of a hazan encourages member participation, and I favor that. It also means that services are for prayer, not show.

For me, the "semi" sad thing is that we relocated to the neighborhood specifically for the rabbi and the Big Congregation. I write "semi" since I am a little closer (roughly 2/10ths of a mile) to my "new" congregation so the Shabat walk is shorter and faster.

While there are Sefardi and Mizrahi congregations scattered all around the area, the two new small ones came into existence after we settled in. There also are neighborhood Shabat minyans. Fortunately for me, the house is between the "old" and the "new" congregations.

The bottom line: with a number of synagogue options within walking distance - OK, a couple are too far for a comfortable walk - it's almost like being back in Bet Shean; while there is not a synagogue on every corner, it sometimes seems like there is.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Not like "goyim"

 

Friday morning the rabbi's brief admonishment was from the Ben Ish Hai.

He read that a Jew is not to dress as the "goyim" dress.

I have a serious problem with the term "goy" applied as a pejorative to non-Jews - nokreem. HaShem told Abraham that he would be the father of a "goy gadol," and if that is us - as we know it is - that we, too, are "goyim." Each time "goy" appears in the Torah - the final arbitrator of Hebrew - it means one thing - nation.* Not foreigner. Not stranger. Not someone to be denigrated. Nation. Period.

But to the point of this entry.

We are told not to dress as non-Jews.

I think the Ben Ish Hai's point is that we should wear modest clothing. That doesn't mean women wearing a blouse and mini-skirt combo that has the width of a belt, or for men to run around in a Speedo briefs and muscle shirts.

But it got me thinking.

Should Jews in the West dress as 18th Century Polish pans or as both Arabs and Jews dressed in the Moslem countries in the same century? I would suggest that brings ridicule upon us.

Should we all dress as "modern Orthodox" Ashkenazi rabbis, with white shirts, black suits, and fedoras? Even the Mizrachi Shas of Hakham Ovadia Yosef are Ashkenazi dress-alikes; fortunately Rav Ovadia and the current Rishon l'Zion dress in "traditional" garb, albeit very expensive outfits.

It seems to me that the "goyim" generally dress conservatively in this day and age. Looking around the morning minyan I see men dressed in suits, in long sleeve shirts sans jacket, and short sleeve shirts. All have two things in common: tallit and tefillin. THAT is the way a Jewish male should dress in the morning on a weekday.

Women who come for Shabat dress conservatively, even in Florida's summer heat. In their homes both men and women dress casually.

The bottom line is that, within the constraints of modesty, Western Jews dress and look very much like their non-Jewish neighbors.

The Ben Ish Hai's ruling seems out of synch with modern Jewish life.

How would the Ben Ish Hai have us dress?

Even in his generation, Jews dressed similarly with their neighbors.

* In last week's portion, Tolidot, we read (Breshit/Genesis 25:23, with HaShem addressing Rivkah) "יומר '' לה שני גיים בבטנך ."

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Attack Iran?

Some thoughts

Israel apparently is seriously considering an attack on Iran.

No one doubts it would be justified; indeed, Jewish law demands it (If someone comes to kill you, kill him first.) Common sense demands it.

There are those who contend that Israel's neighbors would welcome an Israeli attack on Iran.

They fear that unless they accept Iran's brand of Islamic fanaticism they, too, will be attacked.

The fears probably are justified.

The question that must be asked is: If Israel protects itself and its neighbors by eliminating Iran's ability to wage nuclear war, will Israel's neighbors keep their armies at home or will they consider it a prime opportunity to once again converge on Isabel to drive the Jews into the sea, a threat they have been unable to fulfill since before 1948.

Granted, the Iranians are not Arabs - they make it very clear that Persians (Iranians) are "better" then their fellow Muslims in the Arab states - but because they are Muslims, the Arab states will feel an obligation to defend, if not Arab, then Moslem "honor" by attacking any country that attacks Iran.

Case in point, Saudia.

The kingdom's rulers admit fear of Iran's nuclear capability, but it never even suggests taking military action against the threat. Why not? Saudia has (U.S. provided) weapons and (U.S.) trained military personnel.

The United States remains a "paper tiger," especially with an Arab sympathizer (if not a closet Moslem) in the White House; it lacks the intestinal fortitude to attack Iran and then defend itself against the anticipated "Islamic outrage."

I have two fears.

One, if Israel eliminates Iran's ability to instigate nuclear war, the country still will be in the control of the ayatollahs and the Republican Guard. While Iran's military is hardly "world class," it can be more than just a nuisance; it has surface ships and submarines; it has fairly long-range aircraft, and it has missiles.

It also has a close allies in Lebanon and Gaza; Syria is an unknown.

Two, the area's Moslem states will put aside their delight that Iran no longer poses a nuclear threat against them to join together to punish the tiny nation that eliminated a threat to their well-being. It will be 1948 all over again.

On top of all that, any attack on Iran, if it is to be "surgical," - and I see no reason why it should be - would require more resources than (I think) Israel can justifiably risk.

In addition to the nuclear-related targets, Israel would have to remove the threat of the Iranian military - land, sea, and air - and its ability to retaliate with missiles.

I do not see Iran's Arab neighbors sitting quietly and allowing an opportunity to attack an Israel busy with Iran.

Where is the UN to aidArabs' victims?

 

A letter from an Israeli soldier serving at the border of Israel and Egypt

 

The Jewish people know a little bit about fleeing slavery in Africa, across Sinai, to freedom in Israel. As a 25 year old American born Israeli, this is etched deeply into my psyche, and a recent experience gave me a new lens through which to look at our past, and to live in the present.

Though very busy, I don’t view my life as unusual. Most of the time, I am just another Israeli citizen. During the day I work as a paramedic in Magen David Adom, Israel’s national EMS and blood service. At night, I’m in my first year of law school. I got married this October and am starting a new chapter of life together with my wonderful wife Shulamit.

15-20 days out of every year, I'm called up to the Israeli army to do my reserve duty. I serve as a paramedic in an IDF paratrooper unit. My squad is made up of others like me; people living a normal life who step up to serve whenever responsibility calls. The oldest in my squad is 58, a father of four girls and grandfather of two; there are two bankers, one engineer, a holistic healer and my 24 year old commander who is still trying to figure out what to do with his life. Most of the year we are just normal people living our lives, but for 15-20 days each year we are soldiers on the front lines preparing for a war that we hope we never have to fight.

This year, our reserve unit was stationed on the border between Israel, Egypt and the Gaza Strip in an area called “Kerem Shalom.” Above and beyond the “typical” things for which we train – war, terrorism, border infiltration, drug smuggling, etc., this year we have been confronted by a new challenge. Several years ago, a trend started of African refugees crossing the Egyptian border from Sinai into Israel to seek asylum from the atrocities in Darfur. What started out as a small number of men, women and children fleeing from the machetes of the Janjaweed and violent fundamentalists to seek a better life elsewhere, turned into an organized industry of human trafficking. In return for huge sums of money, sometimes entire life savings paid to Bedouin “guides,” these refugees are promised to be transported from Sudan, Eritrea, and other African countries through Egypt and the Sinai desert, into the safe haven of Israel.

We increasingly hear horror stories of the atrocities these refugees suffer. They are subject to, and victims of extortion, rape, murder, and even organ theft, their bodies left to rot in the desert. Then, after surviving this gruesome reality show whose prize is freedom, when only a barbed wire fence separates them from Israel and their goal, they must go through the final death run and try to evade the bullets of the Egyptian soldiers stationed along the border. Egypt’s soldiers are ordered to shoot to kill anyone trying to cross the border OUT of Egypt and into Israel. It’s an almost nightly event.

For those who finally get across the border, the first people they encounter are Israeli soldiers, people like me and those in my unit, who are tasked with a primary mission of defending the lives of the Israeli people. On one side of the border soldiers shoot to kill. On the other side, they know they will be treated with more respect than in any of the countries they crossed to get to this point.

The region where it all happens is highly sensitive and risky from a security point of view, an area stricken with terrorists at every turn. It’s just a few miles south of the place where Gilad Shalit was kidnapped. And yet the Israeli soldiers who greet these refugees do it not with a rifle trained at the refugees, but with a helping hand and a warm smile. The refugees are taken to a nearby IDF base, given clean clothes, a hot drink, food and medical attention. They are finally safe.

Even though I live Israel and am aware through media reports of the events that take place on the Egyptian border, I never understood the intensity and complexity of the scenario until I experienced it myself.

In the course of the past few nights, I have witnessed much. At 9:00 PM last night, the first reports came in of gunfire heard from the Egyptian border. Minutes later, IDF scouts spotted small groups of people trying to get across the fence. In the period of about one hour, we picked up 13 men - cold, barefoot, dehydrated - some wearing nothing except underpants. Their bodies were covered with lacerations and other wounds. We gathered them in a room, gave them blankets, tea and treated their wounds. I don’t speak a word of their language, Tugrik, but the look on their faces said it all and reminded me once again why I am so proud to be a Jew and an Israeli. Sadly, it was later determined that the gunshots we heard were deadly, killing three others fleeing for their lives.

The refugees flooding into Israel are a heavy burden on our small country. More than 100,000 refugees have fled this way, and hundreds more cross the border every month. The social, economic, and humanitarian issues created by this influx of refugees are immense. There are security consequences for Israel as well. This influx of African refugees poses a crisis for Israel. Israel has yet to come up with the solutions required to deal with this crisis effectively, balancing its sensitive social, economic, and security issues, at the same time striving to care for the refugees.

I don’t have the answers to these complex problems. I’m not writing these words with the intention of taking a political position or a tactical stand on the issue.

I am writing to tell you and the entire world what’s really happening down here on the Egyptian/Israeli border. And to tell you that despite all the serious problems created by this national crisis, these refugees have no reason to fear us. Because they know, as the entire world needs to know, that Israel will never shut its eyes to their suffering and pain. We will never look the other way. Israel will always put politics aside to take the ethical and humane path as it has so often done before, in every instance of human suffering and natural disasters around the globe. We Jews know only too well about suffering and pain. The Jewish people have been there. We have been the refugees and the persecuted so many times, over thousands of years, all over the world.

Today, when African refugees flood our borders in search of better lives, and some for fear of their lives, it is a particular affront when some call Israel an apartheid country. The apartheid I know repressed black Africans in their own country, whereas Israel embraces hundreds of African refugees each week, even without an answer and despite the strain it puts on our country. Apartheid? Not in Israel. Ask the refugees who seek Israel out as a place in which to be free.

Our young and thriving Jewish people and country, built from the ashes of the Holocaust, have never, nor will ever, turn their backs on those in need. Though I already knew that, this week I experienced it firsthand. I am overwhelmed with emotion and immensely proud to be a member of this nation.

With love of Israel,
Aron Adler writing from the Israel/Gaza/Egyptian border.

Thanksgiving - הודו

  The American holiday of Thanksgiving is nigh.

With it is the annual debate among some "orthodox" Jews - what to do on that day.

  

Celebrate

  

Acknowledge

  

Ignore the "non-Jewish" holiday

Why celebrate the day?

Thanksgiving in the U.S. - Canada celebrates a similar day on the second Monday in October - is one of several NATIONAL holidays that are free of religious images. The others include Fourth of July, Flag day, Memorial and Labor days, and Presidents' Day.

Thanksgiving is a time Americans, as a nation, give thanks for their freedoms.

There is no other nation in the world that has been as good to the Jews. None. This is not to denigrate the likes of Australia, Canada, China, and Japan, the last for providing a resting place for Jews fleeing the nazis, nor is it to overlook the insults and injuries Jews have suffered here from time to time, nor does it ignore the latent and blatent anti-semitism lingering in some people.

But today, to its credit, in the United States a Jew is "just another citizen." To me, that is about as good as it gets.

I am a hyphenated citizen, American-Israeli, born and raised in the United States.My parents were born here. My wife likewise is a hyphenated citizen, Israeli-American.

We appreciate the freedoms the U.S. offers. We appreciate the relative safety - while the crime rate in our area is far too high, we don't have to run to shelters when our nbeighbors in Cuba, Mexico, or Canada fire missiles at us. Here we can, and do, vote for specific individuals for public office - and turn them out, peacefully, if they fail us.

When our children were living at home we celebrated a kosher Thanksgiving with the "traditional" turkey dinner (and we kept on celebrating until all the leftovers disappeared some days later).

It was a day we could invite non-Jewish friends to dine with us in a more or less "formal" setting, friends we could not invite for a Passover seders*, our other "major formal meal" of the year. (By comparison, Fourth of July usually was an informal bar-be-que.)

*שמות כ"א מ"ג: זות החקת הפסח כל-בן-נכר לא יוכל בו

For a Jew, we offer "thanksgiving" every day when we read/recite Hodu (actually two or three times - the third in the Moroccan tradition) in the prayer that officially starts the morning service.

הודו ל'' קראו בשמו . . .

הודו ל'' כי טוב כי לעולם חסדו במורוקו: הודו ל'' כי טוב כי לעולם חסדו - ב" פעמים

"Orthodox" Jews who want to celebrate Thanksgiving with turkey and all the trimmings have two "godolim b'dor" to cite to back them up in their desire.

According to Rabbi Moshe Feinstein in four published responsa [rabbinic rulings] on the issues related to celebrating Thanksgiving, all conclude that Thanksgiving is not a religious holiday but a secular one.

Rabbi Feinstein reinforces his understanding that Thanksgiving is not a religious holiday in a responsum published in 1980. He states: "On the issue of joining with those who think that Thanksgiving is like a holiday to eat a meal: Since it is clear that according to their religious law books this day is not mentioned as a religious holiday and that one is not obligated in a meal [according to Gentile religious law] and since this is a day of remembrance to citizens of this country, when they came to reside here either now or earlier, halakhah [Jewish law] sees no prohibition in celebrating with a meal or with the eating of turkey. One sees similar to this in Kiddushin 66 that Yanai the king made a party after the conquest of kochlet in the desert and they ate vegetables as a remembrance.

Rabbi Joseph B. Soloveitchik also agreed that Thanksgiving was not a Gentile holiday, and ruled that it was permissible to eat turkey on Thanksgiving. Rabbi Hershel Schachter, in his intellectual biography of Rabbi Soloveitchik, Nefesh HaRav, writes:

"It was the opinion of Rabbi Soloveitchik that it was permissible to eat turkey at the end of November, on the day of Thanksgiving. We understood that, in his opinion, there was no question that turkey did not lack a tradition of kashrut and that eating it on Thanksgiving was not a problem of imitating gentile customs. We also heard that this was the opinion of his father, Rabbi Moshe Soloveitchik."

(More on the subject at http://yohanon.blogspot.com/2009/11/thanksgiving.html)

Acknowledge

There are those who "acknowledge" the day by eating "mac-n-cheese" or otherwise abstaining from meat.

In a sense that, too, is a "celebration," albeit one that tells everyone who is aware of Jewish customs that the celebration isn't rally one of happiness. Jews, unless they normally abstain from meat, consider a meal sans meat and wine a non-celebatory meal.

The "acknowledgement" is that Thanksgiving is a national holiday, but that by foregoing the "traditional" meal they separate themselves from the rest of the American community.

Ignore the "non-Jewish" holiday

Those who ignore the holiday tell their neighbors their loyalties are elsewere; they are not, nor do they really want to be, "Americans."

They make an effort to ignore the fact that they are protected by Americans, that they have freedoms not found in Europe or South America or most of the Middle East; essentially I feel they "thumb their noses" at the country that provides them sanctuary.

"If it's not a Jewish holiday then we won't celebrate it."

Some of these people also ignore Israeli holidays, but then they are in the U.S., not Israel.

Unfortunately, these people cause non-Jewish Americans to question the majority of Jews' loyalty to the country in which they live. They do us no favors.

As for me

As for my wife and me, we will honor the holiday, but this year not with a big bird - there will be, this Thanksgiving, only two at the table. I don't know what we will do that will be "special," but I'm certain we'll come up with something.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Surplus housing For Haiti, Turkey, elsewhere

 

Q1:   What is piled high in sea ports and rail heads around the world?

Q2:  What is one of the biggest problems in developing countries?

A1:  Containers. 20-foot containers. 40-foot containers.

A2:  Housing; low cost, functional housing for people, schools, hospitals, manufacturing, and more.

What's the connection?

Simple - move the containers stacked in ports around the world - including every major port in the U.S. - to places in need of facilities of all types.

HAITI - Devastated by an earthquake more than a year ago, thousands of Haitians remain homeless. Schools and hospitals are rubble.

This country is pathetically poor; according to the U.S. Agency for International Development (USAID, the annual per capita income of less than $400. "Haiti is the poorest country in the Western Hemisphere," according to USAID (http://www.usaid.gov/policy/budget/cbj2004/latin_america_caribbean/haiti.pdf).

Of course Haiti is not the only country that could put containers to good use.

Refugees in the Sudan - Darfur - could be housed, educated, and provided medical care in modified containers. There are a number of companies in the U.S. that convert containers to housing - that's housing in generic terms; housing for people, for students, for patients, for offices and factories, perhaps even jails. For a small, albeit impressive, sample of container use, go to http://tinyurl.com/lk8w9w.

The "campus," below, was built of containers by Mobile Modular Management Corporation (http://www.mobilemodularrents.com/).

 

 

According to its Web site, Mobile Modular "currently serves Alabama, Arkansas, California, Delaware, Florida, Georgia, Louisiana, Maryland, North Carolina, Oklahoma, Pennsylvania, South Carolina, Texas, Virginia, West Virginia and Washington D.C."

Imagine clearing out empty containers taking up space at Gulf ports and at the same time generating a great deal of good will for the United States. If anyone wants to be assured that the folks who will use the converted units know they are a gift of the people of the United States, paint the units in red, white, and blue motifs.

Most countries have a sea port that can handle container ships. Those that don't, such as Darfur, and those that need containers inland, usually have rail lines; worst case, containers can be trucked overland. Darfur's situation is almost unique in that it is landlocked and surrounded by people not particularly friendly to the area.

We're not talking about making people live in 10 foot by 20 foot or 40 foot boxes.

Units are adapted to provide large, multi-floor facilities to meet a variety of needs.

The photo below shows a three-story facility being assembled by Germany's Container Lion (http://www.container-lion.com/en/container-raumcontainer-buerocontainer.php).

 

 

When I worked for Zim, a shipping company that carts containers around the world, I was told that it wasn't worth returning empty containers to their ports of origin. Because of economics, many ports, certainly the major U.S. ports, have containers stacked up 4, 5, or more levels high. If they are used at all, it is by local homeless who manage to sneak by security.

(Yes, Virginia, the U.S., too, could benefit by converting unused containers to dwellings, even if only as barracks and shelters.)

How much does it cost to convert containers into a different function? I imagine it depends on the function and the volume of containers to be converted; there usually are "advantages of scale."

It seems it would be a win-win situation.

The surplus containers would be reduced at the ports; companies would have work converting the units, shipping companies - are there any American flag carriers? - could carry the converted containers to their destinations, and people in need of the facilities would have a rood over their head. Locally, we could create "container towns" where people could receive the services they need to become taxpaying citizens again.

Who would pay for all this?

The taxpayer.

But consider, the taxpayer already is paying for refugee facilities and getting nothing in return. If American companies modify the containers, taxes will be paid by the companies and the companies' employees; shippers will be paid to move the containers and again, taxes will be paid. At least this way, the taxpayer is getting SOME return on his or her tax dollar and the folks who will use the modified containers will have a constant reminder of this nation's help.

COULD THIS WORK IN ISRAEL?

  Why not?

Are there containers sitting in Ashdod and Haifa?

  Very likely.

Does Israel need "instant" refugee housing?

  Yes; just ask the Sudanese who have managed to escape into Israel.

Are there companies in Israel that can convert the containers to housing units?

  Good question, but I'm certain if Israel lacks the skills today, it can buy expertise to get started.

Clear the ports.

Generate some taxes.

Create housing, schools, medical clinics for minimal expense.

As in the U.S., it could be a win-win situation for Israel and its temporary residents.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Blame the rabbi Or, how a board ducks an issue

 

The other evening there was a synagogue board special meeting. I have it in "mp3" format as a reminder of how not to manage a meeting.

The meeting was called to explain why the board's vice president - currently, but temporarily, resigned - put the congregation possibly in a very embarrassing situation.

I write "temporarily" because there already is a strong effort by the VP's pals on the board to convince him to return to his position - and become the next president ! !; as one board member stated," if we decide there will be dancing in the street, there will be dancing in the street." Pity the blog cannot accommodate an mp3 file.

ANYWAY, during the discussion, in which the president said he only knew what the VP told him, it was ascertained that the evidence of the VP's arrogance - making arrangements with a film company to film outside and inside the synagogue sans board review - was visible to all who made the morning minyan.

Outside sat a truck with the film company's name and business boldly on the side and several people lazing about imbibing morning coffee while, one assumes, they waited for the movie's stars to make an appearance.

I saw the trunk and crew as I made my way across the parking lot to the minyan. But I am not a board member.

The loudest member of the board, in attempting to shift the onus from the temporarily absent VP, pointed - literally - at the rabbi and said it was the rabbi's responsibility to stop the activity. Not the board's job, said the Loud One.

The rabbi pled ignorance of the whole thing.

But there were at least four board members at the minyan, including the Loud One, so why point a finger - again, literally - at the rabbi?

Especially understanding that the rabbi, who has been incumbent for more than 20 years and, with apologies to the gentleman, "knows his place" vis-a-vis the board.

True, the rabbi should have seen the truck and people milling about, and true, he was holding a Talmud class with one board member, but perhaps he thought the truck belonged to a construction crew and, in any event, the board member apparently was not privy to the VP's and president's secret.

The Loud One, the president, and one or two others all volunteered that the VP-on-hiatus had done a lot for the congregation - he is, I gather, the debt collector - and anyway "he shows up for services two or three times a week."

Do the math!

There are 14 times a week when minyans are called: Every Shabat and weekday morning and evening (minhah and aravet are combined). The fellow shows up on Shabat during which he acts as gabbai. 3/14ths . . . if my math is correct, that's zero - point - 214  % of the time.

Just for the record

I asked the president if anyone read the script?

• No.

Was anyone present during the shooting?

• No.

How much money did the VP require from the film maker?

• Don't know.

Was there a contract between the VP and film company?

• No.

According to the board, the only - repeat, only mistake the VP made was not bringing the matter to the board.

• Would the board have reviewed the script?

• Would the board have assigned a member to be present at the filming, or asked the rabbi to be present?

• Would the board have insisted on a contract?

Anyone's guess.

One thing is certain: the finger should not have been pointed only at the rabbi. The board must shoulder most of the blame - after all, the "resigned" VP and the president have been on the board for a number of years; they can hardly plead ignorance of the responsibilities of board membership or knowledge of board vanities.

I wonder if the board has B&D insurance.

Sometimes it is difficulet, but

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Dishonoring veterans

 

Today, 11/11/2011 is Veterans' Day in the U.S.

It used to be Armistice Day in remembrance of the end of World war I, but it had a name change to include all veterans of all wars in which the U.S. sent troops.

Public schools are closed. Jewish schools, - some, many, most - are open, "business as usual."

That bothers me on several levels.

Whether we are American Jews or Jewish Americans - and there is, I suppose, a succinct difference - we live in, and enjoy the freedoms of, the U.S.; freedoms won and guaranteed by the military - the Air Force, Army, Coast Guard, Marines, and Navy and the Guard and Reserves of these organizations..

Jews have served in the military and militias since pre-Independence. Jews played roles, some prominent, in all of America's battles. Jews are buried alongside non-Jews at Arlington, General Lee's estate in Northern Virginia.

Most Jews went into the military and at the end of their "hitch," they returned to civilian life. Still, there were, and are, Jewish "lifers," people who make the military their career.

So it seems to me - I did my time with the Air Force - that Jewish school children should be aware of, and celebrate, Jews' roles in guaranteeing this county's freedoms.

Likewise, there should be recognition in America's synagogues. There is in some.

Today in my congregation was "just another Yom Shishi." Granted, 99 percent of the congregation are immigrants - from Israel or Latin America. I assume the Israelis did their "time" with the IDF. I know of only one other veteran - a 90-year-old gentleman who served in the Army during World War Two.

On Shabatot we - as most congregations in America - include a prayer for Israel's soldiers, but we ignore America's military, those protecting our rights to offer a prayer for the IDF.

I understand why Jewish (day) schools don't take the day off to honor veterans - there simply are, I'm told, too many days off already thanks to our holidays. But is it really necessary to take off all the days of Hanukah? Is it necessary to shut down for "winter vacation" at the same time public schools close to celebrate another belief's holiday? Couldn't we extend the Jewish school's year by one day?

I hope that at least Jewish school teachers will take some time to teach their students a little about Jews in America's military. Not all Jews ran off to Canada or otherwise dodged the draft. (Some Jews did run off to Canada in the late 1930s to join Canadian forces fighting the nazis.)

Jews in the American military have a proud history and they are maintaining that pride serving in today's U.S. armed forces.

We served with honor; our children should know that. It's a shame that many will not.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Shoes

 

I consider myself a fairly observant Jew.

Shomer Shabat.

Shomer kashrut.

Tallit and tefillin every morning (excluding Shabat, haggim, and hol hamoed of course).

I am not a yeshiva student and while I do get a dose of ba'al pei every weekday morning, I can't say I am a full participant in the study group.

But sometimes I wonder what the rabbis are thinking.

The other day I was informed that an observant Jew cannot take medicines for health on Shabat.

Birth control pills and, I suppose, ED medications, these are OK to take on Shabat.

But my blood pressure pills - forbidden, אשור.

The reason is because the rabbis decided that I might compound my medications on Shabat. Never mind that almost no one compounds their own medications these days, certainly not in industrial countries. And even if we did why would I wait until Shabat to fix the medicine?

Didn't HaShem give us man for two days?

Don't we fix Shabat meals before Shabat?

I "fix" the refrigerator, stove, and necessary lights before Shabat.

Why, given all that, would I compound medicines on Shabat? It simply lacks credibility.

So now I read that the rabbis have decided that I must put on my shoes their way.

What is the rabbinical way to don - and doff - shoes? According to Rabbi Ya'aqob Menashe of the Midrash Ben Ish Hai, I am to put on the right shoe first, but if there are shoe laces, I am to tie the left shoe first. When removing the shoes, the left is removed first; the rabbi fails to tell me which shoe to untie first.

According to the rabbi, "The right (side) is considered more important in all matters and, as such, we give precedence to the right over the left. As far as tying the laces is concerned, priority is given to the left in matters of tying as in the case of Tefillin which are bound on the left hand."

In a follow-up email, the rabbi tells us we are forbidden to go bare foot.

Rabbi Menashe, to his credit, always cites his source; in this case, the Shulhan Aruk with Mappa (Rema's Ashkenazi "take" on the work). He notes that Ari z'l also offered an opinion in line with Rema's.)

I ask myself: How does putting my right shoe on before my left help me be a better Jew? Certainly it requires discipline, but so does getting up at 5 a.m. every morning to "slap leather" with a minyan.

Likewise walking 4 miles over the course of Shabat to and from synagogue, even in Florida's summer heat and humidity. (I've also made Shabat trips in northern cold, snow, and ice; I prefer the heat and humidity.)

Does it make me a better Jew if I forego my medications for a day? It might make me a less healthy Jew, but it certainly does nothing for my practice.

There ARE laws, even rabbinical ones, that we need to observe. But there are many others that need to be reviewed and maybe - if we have a gadol b'dor - mitigated out of existence.

Rabbinical decisions such as those above hold Judaism up to ridicule as much as some hasidim who dress today like Polish pans of the 1800s.

Telling me which shoe to put on or take off first ranks down there with the Moroccan superstitions of making sure shoes are upright and facing the same direction when waiting to be worn, or making certain to go out the same door through which you entered.

An aside. I know it's getting cold "up north." We are starting to see more and more professional schnorers coming to our door.

Some join our minyan; others, like the one who came the other day, turn their backs on us and do their own "thing" - which I suppose is better than not doing any "thing" at all.

Most of the visitors came from Israel and I am left wondering: How much

* did the round trip airfare cost
* does the rental car cost, plus gasoline now hovering around $3.50/gallon
* does the overnight stay at the motel cost
* does it cost in kosher groceries

and how much is left for whatever institute or datee daughter's dowry or yeshiva boy's wedding?

Sometimes it's hard, but

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Bring Orthodoxy into 21st Century - Please Shabat oneg?

 

I received two emails today that gave me pause.

One was from R. Eli J. Mansour's "R. Jacob S. Kassin Memorial Halacha Series."

The other was from R. Ya'aqob Menashe's "A Torah Minute."

The Torah Minute was headlined "Using a Hot Water Bottle on Shabbat."

While to bottom line was it is permitted providing . . . , the decision's logic left me "cold."

The initial logic is valid. "The Shulhan 'Arukh rules that one may not place a vessel containing hot water on one's stomach on Shabbath, or even on weekdays, because of the danger to one's person if the water is scalding hot. " (Coffee and McDonalds come to mind.)

According to R. Menashe, "This refers to a vessel that was open. It would appear, therefore, that according to this rationale , there is no problem with placing a hot water bottle on one's stomach on Shabbath since it is closed."

The problem is that the ”Tosafoth, however, are of the opinion that this would still be forbidden because of Refuah (healing) on Shabbath and, accordingly, one could not use a hot water bottle on Shabbath." It IS OK, according to R. Menashe's email, to warm clothing on Shabbath and place it on one's stomach. And the difference is?

Excuse me - refuat ha'guf is forbidden on Shabat.? That flies in the face of both Torah and logic.

But this reasoning is supported in R. Mansour's email that tells us it is forbidden to take medicines on Shabat.

The early rabbis who prohibited taking medicines on Shabat had some logic - if not common sense and refuat ha'guf in mind - when they feared that if someone took medicine on Shabat the person - or someone on that person's behalf - might have to grind and compound the medicine. Grinding is forbidden by the rabbis as similar to work forbidden by Torah on Shabat.

HaShem gave us double portions on Friday so we could eat on Shabat, but apparently the rabbis in their "wisdom" overlooked the option of preparing medicines - like preparing Shabat meals - before Shabat. I take a handful of pills morning and night and, trust me, I grind and compound none of them.

The really upsetting part of R. Mansour's email is that ”it is permissible on Shabbat to take medications that have no healing effect, but serve to regulate certain functions of the body. Common examples are pills taken by women to increase fertility, and contraceptive bills." I can take a vitamin as "enhancements to my health" but I am forbidden to take my prescription meds that ARE critical for my health.

That makes even less sense than the contents of R. Menashe's email.

There are many, many things that today's "Orthodox" rabbis need to revisit in light of the times. The problem is, no one feels they have the stature to even suggest that rabbinical decisions from the distant past should be reexamined. Perhaps they are right. Who today has the stature of a Yosef Dov Soloveitchik, Moshe Feinstein, Menachem Mendel Schneerson among the Ashkenazim, or Sholom Messas, Yaakov Abuhatzeira, Baba Sali, Raphael Berdugo, or Raphael Baruch Toledano among the Sefardim/Mizrahim. I would suggest that R. Yisrael Meir Lau and Hakham Ovadia Yosef could raise the issues as the leaders of this generation. To some extent they seem to be trying to gradually bring "orthodoxy" into - if not the 21st century - at least the 20th century.

Still, decisions such as prohibiting the taking of medicines on Shabat and the use of a hot water bottle on Shabat make "orthodoxy" a laughing stock and either drive otherwise observant Jews to ignore the rulings or lessen their overall observance. Jews in the Conservative, Reform, and similar camps hold such rulings- and the people who follow them - up to ridicule.

There are many rabbinical decisions that need to be revisited.

Leading rabbis, rabbis with acknowledged authority - such as R. Lau and Hakham Ovadia - can follow in the traditions of the rabbis before them an make changes based on strict halacha.

If "orthodoxy" is to survive, it must be brought into the 21st century.

It's time the rabbis of note went back to the source - Torah biktav - to interpret G-d's laws as they apply in our time. After all, even G-d admits the Torah belongs to us; it is no longer in heaven.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי