He paused outside the door to hear if she would express her satisfaction and thank God. As soon as his shadow was invisible, she cried out, “Why didn’t I say ten?”

Rabbinic wisdom teaches us that he who has $100, wants $200. It is the nature to want more than what we have. When I think of this story, the wisdom of Eric Fromm comes to mind. Fromm survived the camps and published a fascinating book, “To Be or to Have?”  In his study, he raises one of the most important questions of our age: How do we find contentment in our modern contemporary society?

Fromm insists that there are two modes of existence struggling fiercely for the soul of humankind: the “Having mode” vs. the “Being mode.” The Having mode is dedicated to the accumulation of wealth, material possessions, and property. People dedicated to the acquisition of gelt generally tend to be aggressive. Indeed, the reality of war is a grim reminder that people who define their existence by materialistic values will stop at nothing to achieve their values—the recent BP oil disaster is an excellent case in point. Driven by the love of money, principles, ethics often get sacrificed for the bottom line—but always at a cost.

The Being mode represents more of a spiritual attitude. It is not the man who has much who is much; rather, it is the man who is much who has much. Such an attitude focuses one inward development, love, compassion, a kinship with nature, and spiritual evolution as the only values worth perpetuating.

In a prosperous society such as ours, it is not hard to see why there is so much crime and violence. Too often we teach our children that money is the only value that counts. In God we trust, all others pay cash! The advertising industry spends billions to enslave our souls and minds.

Sex is frequently used in commercials to make a product tantalizing; yet, despite the prosperity of our society, record numbers of people committing suicide are on the rise. The wealthy and the powerful are not immune to the same problems we all face.

Without a spiritual orientation, we are indeed, a generation that is lost in space.

What wisdom can we draw from the wellspring of our tradition and parsha? Consider the following thought—consider the lesson of the manna.

Remarkably, rabbinic tradition attributes many wonderful qualities to the manna, which was purported to taste like anything you wanted it to taste like. Hamburger, cheeseburger, you name it—it could taste like your favorite food. Yet, no one person could hoard it all. Each family had exactly what it needed—not more, not less.

The sacred biblical author attributes the following wisdom to Moses:

What  was the purpose of the manna ?  Here the Torah conveys a timeless truth: “Man  does not live on bread alone, but on the emanations that proceed from the mouth of God” ( Deut. 8:3 ).

The  important  lesson  of  the manna was  to  realize  that all sustenance we receive comes from a Higher Source. It makes little difference whether you’re eating a crust of bread, or for that matter expensive caviar. It is all the same. Rav Nachman in own of his famous stories, deals with the  motif of contentment in a story called ” The Simple Man And the Sage.” In Nachman’s writings, the Sage is the sophisticate who is never content with what he has; but the Tam (“simpleton”) recognizes that all of life is a gift from God. To him, a stale crust of bread taste like the manna from Heaven.  As you can see, it is all a matter of perspective. Nachman extols the virtues of the Tam—and for good reason.

Some Jewish mystics, like R. Isaac Luria (16th century)  explains in his commentary that a human being does not live solely on the vitamins and nutrients of bread alone, but on the spiritual energy that gives bread its existence. Man is not just a material   being living in a material world;  we are spiritual beings having a physical experience. Even Madonna, the “material girl” studies and teaches Kabbalah!

Learning to recognize that life is a true gift is the key to finding the peace of mind that will enable us as families to make it through these difficult times. Would it be nice to win the lottery? Of course, but the parsha reminds us that our true sense of wealth and wellbeing must come from our inner attitude that recognizes the miracle of blessedness that saturates and fills our lives.

Hear, O Israel! The LORD is our God, the LORD alone! Therefore, you shall love the LORD, your God, with all your heart, and with all your soul, and with all your strength.  Take to heart these words which I enjoin on you today. Drill them into your children. Speak of them at home and abroad, whether you are busy or at rest. Bind them at your wrist as a sign and let them be as a pendant on your forehead. Write them on the doorposts of your houses and on your gates (Deut. 6:4-9).

The recitation of the second and third paragraph of the Shema  generally fails to inspire the same kind of enthusiasm. Here is the passage in question:

“If, then, you truly heed my commandments which I enjoin on you today, loving and serving the LORD, your God, with all your heart and all your soul, I will give the seasonal rain to your land, the early rain and the late rain, that you may have your grain, wine and oil to gather in; and I will bring forth grass in your fields for your animals. Thus you may eat your fill. But be careful lest your heart be so lured away that you serve other gods and worship them. For then the wrath of the LORD will flare up against you and he will close up the heavens, so that no rain will fall, and the soil will not yield its crops, and you will soon perish from the good land he is giving you. “Therefore, take these words of mine into your heart and soul. Bind them at your wrist as a sign, and let them be a pendant on your forehead. Teach them to your children, speaking of them at home and abroad, whether you are busy or at rest. And write them on the doorposts of your houses and on your gates, so that, as long as the heavens are above the earth, you and your children may live on in the land which the LORD swore to your fathers he would give them” (Deut. 11:13-21).

Simply put, actions matter. Actions have consequences. Moderns might feel uncomfortable with the carrot-and-stick approach of Deuteronomy, but its message is still nevertheless compelling.

Our scientific age is certainly far more sophisticated than anything the ancients might have imagined, yet the meaning of the second paragraph of the Shema conveys an idea that is surprisingly modern and contemporary.

An ecological appreciation of the world reveals that all life forms are interconnected. The old paradigm of Newtonian and Cartesian physics conceived of the world through the metaphor of the clock. The universe was once seen as  a set of simple systems that resembled a steady ticking pendulum. These systems, if disturbed, bore minor consequences for their behavior is correspondingly slight. Their movements seemed predictable and manageable in its very nature.

Now we have discovered that there are in a manner of speaking, clocks within clocks—exponentially . The inner workings of our world are so exquisitely sensitive to circumstance that even the smallest disturbance produces large and ever-growing changes in their behavior that are difficult to fully calculate.

The meteorologist Ed Lorenz observed while studying  the earth’s weather systems that the smallest variation in the input to his equations produced exponentially large deviations in the behavior of his solutions.  He referred to this cascade of changes as the “butterfly effect.”  Thus, a butterfly stirring the air with its wings in the African jungle today will generate consequences for the storm systems affecting Boston within three weeks. Since our knowledge about African butterflies is limited, detailed long-term weather forecasting will prove to be difficult to anticipate–but the effects are nevertheless in a perpetual state of causality. (By the way, this same kind movement can also be applied with respect to economics, as seen this past year’s gyrations of the stock market.)

Actions matter–and what applies to the realm of natural events especially applies to the moral events we as individuals make. With the recent BP oil spill disaster, we can see an ecological impact that effects not just the Gulf region, but ultimately the life-forms of the entire planet based on the principle of the butterfly-effect.

The Gulf of Mexico has been the home for tons of marine and aquatic life forms that are going to be drastically affected. According to one article,  the North Atlantic Bluefin Tuna, whales, dolphins, pelicans, oysters, shrimp, and blue crab. The Bluefin Tuna, which are famous for sushi, spawn in the Gulf of Mexico around mid-April to mid-June. Since the oil has been spewing into the waters where they hatch all throughout this time, they are now in danger of becoming extinct.

Marine animals like whales and dolphins not only live in the water, but need to surface to breathe. Therefore, the oil within the water is not the only threat to them. As they surface above the water to breathe the fresh air, the toxins that the oil gives off are inhaled.

The Brown Pelican recently came off the endangered species list in 2009 and is in grave danger yet again. Their breeding season is in the spring, during the spill, and their eggs are now incubating. The oil is posing a significant threat to this tropical bird.

When nature is injured and harmed by human greed, it will exert an economic impact on millions of people, whose livelihoods depend upon the ethical and mindful stewardship of their environment. The sea-food industry, for example, produces vast assortments of oysters, shrimp, and crab.

Residual effects of the oil and hydrocarbons will prove to be toxic to oysters for decades because hydrocarbons can be retained in coastal sediments for months or even years. Estimates so far indicate there will be a loss of $13 billion alone in tourism, and $11 billion in oil.  Florida and the entire Gulf region depends upon the revenue generated by these important industries.

Who knows how much damage will result from BP’s arrogance and greed? When a corporation worries about its profits more than the ethical operation of its operations, disasters such as the BP oil spill will impact humans and non-human life forms for generations to come.

So are the words of the Shema’s second paragraph relevant for our age? You betcha! We dare not ignore its spiritual message and importance in a postmodern era such as ours. The idols of today are much more subtle than the idols of antiquity. Today’s idols are the symbols of power and money; the love of money creates a society that values material goods over life itself. BP’s justification has been cavalier and disturbing. We can only hope that this tragedy will move nations in the direction of finding practical alternatives that are worthy of consideration.

The Midrash thus teaches: “God took Adam and placed him in the Garden of Eden to work it and guard it” … If you ruin it, there is nobody to restore it after you (Ecclesiastes Rabba 7:28). We would be wise to remember this wisdom and hold corporations like BP accountable to this timeless truth.

The themes of life and death are especially poignant illustrations of the Jewish New Year, as we reflect upon our mortality and the moral choices we have made in the course of the past year. Every thought, every word, and every deed has binary consequences. Each act can, as Maimonides explains, redeem the world, or bring about its ruination.

One might wonder: Why would anyone want to choose death over life? Why would anyone prefer cursedness over blessedness? Blessedness and cursedness are not abstractions; they are the products of a lifestyle that people consciously or unconsciously choose.

According to Fromm, two fundamentally orientations compete for the soul of the individual and the world: biophilia and necrophilia. Biophilia denotes the love of life, while necrophilia denotes the love of death.  The love of life is what we experience when observing the beauties of nature; in terms of human behavior, biophilia stresses the importance of treating life with sanctity and dignity.  According to this perspective, life is of infinite value. Love leads to a greater valuation of the people we meet in our lives; whether it is a spouse, a family member who is ailing, or even the stranger who cries out for our generosity and kindness. Fromm felt that human beings must learn to transcend their animalistic evolution by engendering life and resist the impulse to destroy it.

Contrary to popular perceptions, the necrophiliac is not someone who delights in ravishing corpses. Fromm regards necrophilia as a hostility and death force that finds its delight in the devaluation of life; to the necrophiliac, people are objects—a utilitarian means toward a utilitarian end. In a modern society, the worship of technology (especially with respect to the military), the absence of love, and the emergence of the bureaucratic State contribute toward necrophilia as a life-orientation.

Fromm argues that the necrophile’s passion aims to transform that which is alive into something dead, to tear down for the pleasure of seeing an object’s destruction, in obliterating sentient and living structures. Such a person believes that the only way to solve a problem or conflict is through force and violence. Constructive approaches stressing sympathy and co-operative effort.

How does one develop an attitude of biophilia? This all depends upon our upbringing. Living in a life-furthering environment (family and society), develops the biophilous passions of love, tenderness, justice, and the desire to grow things and to further life. Should this impulse be frustrated, resulting in the frustration of our fundamental existential needs, we are likely to develop the character-rooted passions of hate, greed, jealousy, envy, cruelty, narcissism, and destructiveness.

Actions mold character.

When observing the struggles between Palestinians and Israelis, it is not hard to see that the forces of biophilia vs necrophilia exist within each society itself. Radical elements within both communities view violence as a means of achieving their goals—finding delight in the victimization of the Other.

Gaza, for example, poses a very serious problem. Given their propensity toward the worst kinds of violence, Israel is forced to block ships carrying military weapons intended for her destruction. The community of Sedroth endured thousands of missiles shot at their homes and city before Israel finally responded. And despite the criticism the Israeli military received from the Western media, Israel acted with remarkable restraint given the fact that Hamas hid behind human shields.

Like the Nazis of old, today’s radical Islam delights in creating corpses—even if the corpses come from the rank and file of its own society!  Most Americans would be shocked if somebody dedicated a museum to honor the memory of men like Jeffrey Dahmer. Yet,  Gaza maintains museums displaying the body parts of Israelis killed by suicide bombers. Eric Fromm, one of the greatest psychologists and perhaps unsung Jewish thinkers of the 20st century presented one of his most penetrating insights when he described the genocidal mentality that has produced so much suffering in our world.

Haredi Jews, for example, demonstrate a contempt toward others whenever throwing stones at those people who “desecrate” the Sabbath. The violence in Israeli society we have seen with respect to the exhumation of cemeteries reflects the necrophilia of Fromm’s analysis.  Progressive forces within the Palestinian community risk life and limb standing up to the decadent powers that control and micromanage Palestinian society.

I would further add that in recent days, Rabbi Yitzhak Shapira (of Chabad) was arrested for inciting violence against the Palestinian Arabs. Shapira is also a rabbi at the Od Yosef Chai yeshiva. Shapira’s controversial book, “The King’s Torah,” regards the killing of non-Jews who threaten Israel as halachically legal. “It is permissible to kill the Righteous among Nations even if they are not responsible for the threatening situation,” the book says, adding: “If we kill a Gentile who has sinned or has violated one of the seven commandments – because we care about the commandments – there is nothing wrong with the murder. . . It is permissible to kill the Righteous among Nations even if they are not responsible for the threatening situation.”

The Imams of Gaza certainly endorse the concept, but merely apply it to Jews instead. Once a community turns on the outsider, it is only a matter of time before they turn on their fellow members who differ from the reigning status quo.

As anyone can plainly see, standing up to these retrograde and atavistic forces of fundamentalist leaders requires diligence and persistence; but it is a battle, indeed even a “holy war” that can be won with sobriety, patience, and–most importantly–with determination.

During the Three Weeks, we reflect upon the events that led to the loss of Jewish independence. We remember how the death of two million Jews marked the largest number of Jews killed (according to Josephus) prior to the Holocaust. As Jews, memory is never something that is passive; it must be active, dynamic, and—hopefully—transforming.

Unlike most Jewish holidays, Tisha B’Av recalls the time when the Babylonians destroyed the Temple of Jerusalem in the year 586 B.C.E. Jewish tradition also teaches that the Second Temple was also destroyed on this day, but this time it was by the Romans in the year 70 C.E.

THE QUESTION

Thus far, I did not tell you anything you probably did not already know. However, anyone familiar with the biblical chronology of the Temple’s destruction will see an obvious problem with this rabbinic tradition. Historically, the Tanakh teaches us that the Temple was really destroyed on the 10^th of Av (cf. Jer. 52:12-14).

You are probably asking yourselves, “Wait a minute! Something’s wrong with this picture. Jews do not fast on the 10^th of Av, but on the 9^th of Av!”

 Ok, we can now ask the most important Jewish question of the day: Why did the Sages designate the 9^th of Av as the fast day commemorating the Temple’s destruction? One reason suggested is that the Babylonians originally torched the Temple on the 9^th; and from this perspective, the beginning of a tragedy is believed to be greater than its ending. However, this explanation seems to fall short of the mark for according to 2 Kings 25:8-10 plainly states the destruction began on the 7^th of Av and ended on the 10^th!

 To understand the Bible, you must learn to read in between the lines; this same principle applies no less to reading rabbinic texts as well. 

 I suspect the symbolism has more what to do with the Jewish attitude of hope, for the number nine corresponds to the period of pregnancy; our Sages thus teach that the Messiah was born on the 9^th of Av! This would indicate that the seeds of renewal and hope lay in the ashes of the past; despair must not have the final word. The theme of redemption in Jewish history reminds us that each of us plays a pivotal role in the healing of the world that must begin first with healing our own wounded spirit.

 A SHORT TALMUDIC LESSON

 A famous Talmudic story illustrates my point quite nicely.

 About 25 years after the Temple was destroyed by the Romans, four rabbis had a most remarkable discussion when they visited Rome. As Rabban Gamaliel, R. Eleazar b. ‘Azariah, R. Joshua and R. Akiba were walking on the road, they heard the noisy crowds that had just arrived from the Italian port city of Puteoli . . . The Sages began to weep, but R. Akiba was buoyant.

 Shocked by their colleague’s demeanor, they asked him, “Akiba, why are you so happy?” Akiba answered the rabbinic question the same way all rabbis answer a question—with another question! Akiba retorted, “Why are you weeping?” They replied, “Look at these good for nothing pagans, who worship graven images and burn incense to their deities. Why should they be entitled to live in safety and ease? Our Temple, the ‘Footstool’ of our God, has been destroyed by fire—how can we not weep?!”

 Akiba’s answer reflected an optimistic attitude the Sages did not consider. He replied, “That is precisely why I am merry! Look, if this is the fare of those who offend God, how much better will the fare be of those who truly worship their Maker!” Had the Rabbis seen the Vandals’ sack of Rome in 455, they probably would have felt vindicated.

 Scene Two:

As the Sages eventually made their way back to Jerusalem, they arrived at Mount Scopus they saw a fox emerging from the place that used to be the Holy of Holies. Once again, the Sages began to weep, while Rabbi Akiba looked happy.

 They asked him, “Why are you so happy?” He replied, “Why are you so sad?” The Sages replied that the sacred place that proscribed death to anyone else who was the High Priest had now become a haunt for foxes, “How can we not weep at the sight of this tragedy?” But Akiba replied that there were two prophetic predictions about the destruction of Jerusalem.

 Simply put, as far as Akiba was concerned, the prophecy of gloom and doom pertained to the destruction of the first Temple and the Second Temple, but Akiba believed that there would come a future time when the streets of Jerusalem would once again be inhabited by the sound of music and young people. Listen to the prophecy of Zechariah:

 Thus says the LORD of hosts: Old men and old women, each with staff in hand because of old age, shall again sit in the streets of Jerusalem. The city shall be filled with boys and girls playing in her streets.  Thus says the LORD of hosts: Even if this should seem impossible in the eyes of the remnant of this people, shall it in those days be impossible in my eyes also, says the LORD of hosts?  Thus says the LORD of hosts: Lo, I will rescue my people from the land of the rising sun, and from the land of the setting sun. I will bring them back to dwell within Jerusalem. They shall be my people, and I will be their God, with faithfulness and justice. Thus says the LORD of hosts: Let your hands be strong, you who in these days hear these words spoken by the prophets on the day when the foundation of the house of the LORD of hosts was laid for the building of the temple (Zech. 4-9).

In other words, rather than focusing on the destruction of the past, it is far better to believe that God will someday rebuild the fallen city of Jerusalem and restore it to her former glory. When the Sages heard Akiba’s comforting words, they replied, “Akiba, you have truly comforted us! Akiba, you have truly comforted us!”

 BACK TO THE FUTURE

 Whenever I read this Talmudic passage, I think about how we—in our generation—have been so privileged to see Jerusalem restored to her former glory in our time. Yet, I find it also so appalling—even disturbing—that the Jewish communities of the Diaspora have yet to recognize this great miracle that God has allowed us to see and witness before a cynical and anti-Semitic world.

When Obama, Biden, and Hillary dared to call East Jerusalem, an “occupied territory,” the Obama administration made an error that no previous presidential leader had ever made before.

Dear friends, if the area of East Jerusalem is not considered “Jewish,” then none of Israel is “Jewish” either. Rabbinic tradition teaches us that the Temple was destroyed because Jews failed to stand together as a community against Rome. The United States should not be standing side by side with Hamas, it should be standing side by side with Israel.

Obama once had 80% of the Jewish voters; statistics now say he has only 50% backing him. Frankly, he deserves 5% of the Jewish voters for showing a vitriolic hatred toward Israel—even now as Iran plans to wipe Israel off the map. Let me remind you that six million Jews now live in Israel. Does this number sound vaguely familiar?

 Let us use this time to show our support for the Jewish State—especially now in a time of great adversity.

 Hillel once said, “If I am not for myself, who will be for me?” This period of Jewish history must be remembered as a time when the Jewish people learned from the mistakes of the past.

 We can become a united people—despite our religious or political differences. It begins with a choice and a positive attitude. Let us do our part, and pray that God will give us the strength to survive against our multitude of enemies.

The connection between Obama and his administration with Hamas is very disturbing. Frankly–it is downright amazing in light of the 9/11 attack on our country, yet Obama continues to court the very terrorists organizations that carried out this devastating attack upon our country.

Enabling evil is a serious and moral crime. Churchill said it best, “Appeasement is throwing someone else to the crocodiles in the hopes of being eaten last.” Our spineless presidential adminstration embodies this sick pathological attitude Churchill warned the future generations about.

Recently, we discovered that about 50% of the American Jewish community supports Obama–a far cry from the 80% who supported him during the last election. Now, let’s see if we can cut his support to 5% of  the Jewish community. Unfortunately, many Jews love the Democratic Party more than they do the State of Israel. While it is true, Israel’s flirtation with Haredi Jewish leaders certainly does not engender warm and fuzzy feelings toward Israel, nevertheless, I believe this moment of history is a very special one. Our ancestors prayed for our eventual return to our homeland, are we going to trade our spiritual home for a pot of political-flavored lentils? 

Remember: Supporting Hamas is like supporting the KKK.

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How Hamas rises in the West

By Caroline B. Glick

It is not surprising that Obama is siding with Hamas. Here’s why

http://www.JewishWorldReview.com | Since the navy’s May 31 takeover of the Turkish-Hamas flotilla, Prime Minister Binyamin Netanyahu and his advisers have deliberated around the clock about how to contend with the US-led international stampede against Israel. But their ultimate decision to form an investigatory committee led by a retired Supreme Court justice and overseen by foreign observers indicates that they failed to recognize the nature of the international campaign facing us today.Led by US President Barack Obama, the West has cast its lot with Hamas. It is not surprising that Obama is siding with Hamas. His close associates are leading members of the pro-Hamas Free Gaza outfit. Obama’s friends, former Weather Underground terrorists Bernadine Dohrn and William Ayres participated in a Free Gaza trip to Egypt in January. Their aim was to force the Egyptians to allow them into Gaza with 1,300 fellow Hamas supporters. Their mission was led by Code Pink leader and Obama fund-raiser Jodie Evans. Another leading member of Free Gaza is James Abourezk, a former US senator from South Dakota.

All of these people have open lines of communication not only to the Obama White House, but to Obama himself.

Obama has made his sympathy for the Muslim Brotherhood clear several times since entering office. The Muslim Brotherhood’s progeny include Hamas, al-Qaida and the Egyptian Islamic Jihad. Last June, Obama infuriated the Egyptian government when he insisted on inviting leaders of the Muslim Brotherhood to attend his speech at Al Azhar University in Cairo. His administration’s decision to deport Hamas deserter and Israeli counterterror operative Mosab Hassan Yousef to the Palestinian Authority where he will be killed is the latest sign of its support for radical Islam.

Given Obama’s attitude toward jihadists and the radical leftists who support them, his decision to support Hamas against Israel makes sense. What is alarming however is how leaders of the free world are now all siding with Hamas. That support has become ever more apparent since the Mossad’s alleged killing of Hamas terror master Mahmoud al-Mabhouh at his hotel in Dubai in January.In the aftermath of Mabhouh’s death, both Britain and Australia joined the Dubai-initiated bandwagon in striking out against Israel. Israel considers both countries allies, or at least friendly and has close intelligence ties with both. Yet despite their close ties, Australia and Britain expelled Israeli diplomats who supposedly had either a hand in the alleged operation or who work for the Mossad.It should be noted that neither country takes steps against outspoken terror supporters who call for Israel to be destroyed and call for the murder of individual Israelis.For instance, in an interview last month with The Australian, Ali Kazak, the former PLO ambassador to Australia, effectively solicited the murder of The Jerusalem Post’s Palestinian affairs correspondent Khaled Abu Toameh. Kazak told the newspaper, “Khaled Abu Toameh is a traitor.”Allowing that many Palestinians have been murdered for such accusations, Kazak excused those extrajudicial murders saying, “Traitors were also murdered by the French Resistance, in Europe; this happens everywhere.”Not only did Australia not expel Kazak or open a criminal investigation against him, as a consequence of his smear campaign against Abu Toameh, several Australian government officials cancelled their scheduled meetings with him.

AND OF course, this week we have the actions of Germany and Poland. They are considered Israel’s best friends in Europe, and yet acting on a German arrest warrant, Poland has arrested a suspected Mossad officer named Uri Brodsky for his alleged involvement in the alleged Mossad operation against Mabhouh. Israel is now caught in a diplomatic disaster zone where its two closest allies — who again are only too happy to receive regular intelligence updates from the Mossad — are siding with Hamas against it.And then of course we have the EU’s call for Israel to cancel its lawful blockade of the Gaza coast. That is, the official position of the EU is that an Iranian proxy terrorist organization should be allowed to gain control over a Mediterranean port and through it, provide Iran with yet another venue from which it can launch attacks against Europe.For their part, the Sunni Arabs are forced to go along with this. The Egyptian regime considers the fact that the Muslim Brotherhood took over Gaza a threat to its very survival and has been assiduously sealing its border with Gaza for some time. And yet, unable to be more anti-Hamas than the US, Australia and Europe, Mubarak is opening the border. Arab League Secretary-General Amr Moussa’s unprecedented visit to Gaza this week should be seen as a last ditch attempt by Egypt to convince Hamas to unify its ranks with Fatah. Predictably, the ascendant Hamas refused his entreaties.As for Fatah, it is hard not to feel sorry for its leader Mahmoud Abbas these days. In what was supposed to be a triumphant visit to the White House, Abbas was forced to smile last week as Obama announced the US will provide $450 million in aid to his sworn enemies who three years ago ran him and his Fatah henchmen out of Gaza.So too, Abbas is forced to cheer as Obama pressures Israel to give Hamas an outlet to the sea. This will render it impossible for Fatah to ever unseat Hamas either by force or at the ballot box. Hamas’s international clout demonstrates to the Palestinians that jihad pays.

THERE ARE three plausible explanations for the West’s decision to back Hamas. All of them say something deeply disturbing about the state of the world. The first plausible explanation is that the Americans and the rest of the West are simply naive. They believe that by backing Hamas, they are advancing the cause of Middle East peace.If this is in fact what the likes of Obama and his European and Australian counterparts think, apparently no one in the West is thinking very hard. The fact is that by backing Hamas against Israel, they are backing Hamas against Fatah and they are backing Iran, Syria, Turkey, Hamas and Hizbullah against Egypt, Jordan and Saudi Arabia. They are backing the most radical actors in the region — and arguably in the world — against states and regimes they have a shared strategic interest in strengthening.There is absolutely no way this behavior advances the cause of peace.The second plausible explanation is that the West’s support for Hamas is motivated by hatred of Israel. As Helen Thomas’s recent remarks demonstrated, there is certainly a lot of that going around.The final plausible explanation for the West’s support for Hamas is that it has been led to believe that by acting as it is, it will buy itself immunity from attack by Hamas and its fellow members of the Iranian axis. As former Italian president Francesco Cossiga first exposed in a letter to Corriere della Serra in August 2008, in the early 1970s Italian prime minister Aldo Moro signed a deal with Yasser Arafat that gave the PLO and its affiliated organizations the freedom to operate terror bases in Italy. In exchange the Palestinians agreed to limit their attacks to Jewish and Israeli targets. Italy maintained its allegiance to the deal — and to the PLO against Israel — even when Italian targets were hit.Cossiga told the newspaper that the August 2, 1980 bombing at the Bologna train station — which Italy blamed on Italian fascists — was actually the work of George Habash’s Popular Front for the Liberation of Palestine. Eighty-five people were murdered in the attack, and still Italy maintained its agreement with the PLO to the point where it prosecuted and imprisoned the wrong people for the worst terrorist attack in its history.Cossiga alleged that the deal is still in place today and that Italian forces in UNIFIL have expanded the deal to include Hamas’s fellow Iranian proxy Hizbullah. It isn’t much of a stretch to consider the possibility that Italy and the rest of the Western powers have made a similar deal with Hamas. And it is no stretch at all to believe that they will benefit from it as greatly as the Italian railroad passengers in Bologna did.True, no one has come out and admitted to supporting Hamas. So too, no one has expressed anything by love for Israel and the Jewish people. But the actions of the governments of the West tell a different tale. Without one or more of the explanations above, it is hard to understand their current policies.Since the flotilla incident, Netanyahu and his ministers have held marathon deliberations on how to respond to US pressure to accept an international inquisition into the IDF’s lawful enforcement of the legal blockade of the Gaza coast. Their deliberations went on at the same time as Netanyahu and his envoys attempted to convince Obama to stop his mad rush to give Hamas an outlet to the sea and deny Israel even the most passive right of self-defense.It remains to be seen if their decision to form an investigative panel with international “observers” was a wise move or yet another ill-advised concession to an unappeasable administration. What is certain, however, is that it will not end the West’s budding romance with Hamas.The West’s decision to side with Hamas is devastating. But whatever the reasons for it, it is a fact of life. It is Netanyahu’s duty to swallow this bitter pill and devise a strategy to protect the country from their madness. 

He lived in a world where God is everywhere; every incident or happening contains a spiritual lesson that can infuse the soul with a message that is eternally relevant.

According to him, “You can learn three things from a child and seven from a thief. ‘From a child you can learn (1) always to be happy; (2) never to sit idle; and (3) to cry for everything one wants.

He argued that even a thief can serve as a spiritual guide–despite himself.  Zusya explains:

From a thief you should learn:

(1) to work at night;

(2) if he cannot gain what he wants in one night, he will try again the next night;

(3) to love one’s coworkers just as thieves love each other;

(4) to be willing to risk one’s life even for a little thing;

(5) not to attach too much value to things even though one has risked one’s life for them — just as a thief will resell a stolen article for a fraction of its real value

(6) to withstand all kinds of beatings and tortures but to remain what you are; and

(7) to believe that your work is worthwhile and not be willing to change it.

If we wish to embrace a God-filled life, learning to see the world as a spiritual metaphor may help lead us to discovering higher truths that often escape notice because we tend to live in a mindlessly driven world.

Another famous Hassidic rabbi observes:

You can learn something from everything. Even from a train, a telephone and a telegram. From a train, he said, you can learn that in one second one can miss everything. From a telephone you can learn that what you say over here can be heard over there. And from a telegram that all words are counted and charged.”

It is a pity this genre of Hassidic teacher has pretty much vanished from modern Jewish history. Today’s Hassidic rabbis, by and large, lack the piety their ancestors once possessed. Still and all, the great teachers of the past continue to inspire us–provided we take to heart their simple lessons of faith.

Here is a wonderful article I would encourage all of you to read and make your comments known to your representatives and congressmen. This year, it behooves every synagogue to make a grand celebration of Jerusalem. I would only add that after Israel liberated the holy city, King Hussein of Jordan sent the keys to Hadassah Hospital to its rightful owners–the Jews. In addition, Hadassah Hospital has always had a long tradition of serving both Israelis and Palestinians since the time of its inception.

What I find most disturbing is the fact that the Jewish members of the Obama cabinet have so little to say about our celebration of Jerusalem Day.

In case many of you have not noticed, the Obama Administration is making a clandestine effort to win the Jews over again since Obama has revealed his animus toward Israel. Prominent Jews like Elie Wiesel have been invited for dinner–but NOT Netanyahu! Now, another Jew is on the Supreme Court–Elana Kagan. In my opinion, this is yet another feeble attempt to win over more Jews to the next Obama run at the presidency. I pray we are not so foolish as to let ourselves get bribed by these calculated gestures of political expediency. Frankly, if I were an Asian American, I would be outraged that no Asian American has been chosen to serve on the Supreme Court.

CONTENTIONS

Barack Obama vs. Jerusalem Day
Jonathan Tobin – 05.12.2010

This was no ordinary Jerusalem Day celebrated in Israel today. This date on the Jewish calendar notes the anniversary of the unification of the city in 1967, when Israeli troops routed the Jordanian occupiers of the eastern, northern, and southern parts of the town, and of the Old City. In June 1967, the barriers that had divided Jerusalem since the 1949 armistice were torn down, and the Jewish people were reunited with their holiest places, from which they had been barred during that period. But while today’s ceremonies, displays, and parties were the usual mix of historic remembrance and recognition of contemporary achievements, there can be no denying the fact that a shadow hung over the festivities there as well as over the observances of the date elsewhere.

The problem is the knowledge that this is the first Jerusalem Day since President Barack Obama made it clear that a repartition of the city has become one of America’s priorities in the Middle East. Though no American government ever recognized Israel’s unification of Jerusalem or, indeed, even the fact that the city has been the country’s capital since 1949, Obama’s is the first administration to state explicitly that the Jewish presence in the parts of the city that the Jordanian occupiers vacated in 1967 is illegal and to actively oppose the building of Jewish housing even in existing Jewish neighborhoods in the city.

Though more than 200,000 Jews live in the eastern, northern, and southern sections of the city, which the media routinely incorrectly labels “East Jerusalem,” those Jewish neighborhoods there are, according to this administration, a violation of international law and an “insult” to America. U.S. diplomats have made it clear to the Israelis that any building that goes on in these neighborhoods of the capital is a “provocation” that is not only anathema to the United States but also a legitimate excuse for the Palestinian Authority to boycott the so-called proximity talks now going on (so named because Palestinian representatives will only allow themselves to communicate indirectly with Israeli negotiators rather than sit and speak directly with them). And though the government of Prime Minister Benjamin Netanyahu has  asserted that Israel will not be deterred from continuing to build the Jewish presence in the city, it is not exactly a secret that all such projects have been put on hold, in order to avoid escalating the tensions that are already apparent in the relationship with the White House.

It is worth repeating on this, of all days, that despite the unique connection between the Jews and Jerusalem (it was never the capital of any entity other than a Jewish kingdom), only in the 43 years of full Israeli sovereignty over the united city has there been freedom of worship for all faiths. (The Jordanians prevented Jews from worshipping at the Western Wall or at other Jewish shrines under their control from 1949 to 1967, just as any Jewish sites currently under the control of the Palestinian Authority have become no-go zones for Israelis.)

Moreover, Netanyahu couldn’t be more right when he notes, as he did again today in his Jerusalem Day speech, that Jews “are not foreign invaders” in their own capital. Yet that is exactly the implication of Obama’s stand. By turning the building of Jewish housing in the city’s Jewish neighborhoods into an international incident, Obama has made it impossible for the Palestinians to demand anything less than the eviction of the Jews from the city; just as they demand of the Jews who live in settlements in the West Bank. Though it must be admitted that there was never any chance that the Palestinians would accept any peace deal under any circumstances, Obama’s ultimatum about freezing housing projects in Jerusalem has certainly ensured that peace is further away than ever.

The juxtaposition of a Jerusalem Day celebrated under tacit American protest ought to remind American friends of Israel who remain supporters of Obama that the man they elected president has done more to undermine the unity of the Jewish state’s capital than 43 years of Arab propaganda. Those who never wish to see the city divided again or to have Jews barred from parts of it must understand that this is exactly the direction in which the Obama administration is headed.

I came across an interesting article at the failedmessiah website today that was written by one of the most creative Orthodox rabbinic scholars today, Professor Marc B. Shapiro. I thought it would be intriguing to focus a little bit on this question, primarily because the problem continues to grow within the Haredi community.

He writes:

“…There is another theory as to why the sectarian hasidic world in particular has had so many cases of covering up and defending child sex abusers. It is that they simply do not regard these people as so terrible. The evidence for this appears obvious, in that in case of after case we see that they continue to allow sex abusers to teach and refuse to turn them over to the authorities and warn the parent body. Had they caught the rebbe eating at McDonald’s, you can be sure he would have been fired, but not so when it comes to fooling around with kids. The question is why do they have this outlook, and how come they don’t regard child sex abusers as so terrible? Here is a possible answer (which a wise person suggested). Look at where these societies get their information about human nature, the information that they regard as authentic and true. It does not come from modern psychology, but from Torah sources and folk beliefs. If you look only at traditional rabbinic literature, you won’t conclude that child sex abuse is as terrible as modern society views it. Yes, it is a sin and the person who commits it must repent as he must do with all sins, but there is nothing in the traditional literature that speaks to the great trauma suffered by the victim. How do we know about this trauma? Only from modern psychology and the testimony of the victims. Yet this type of evidence does not have much significance in the insular hasidic world (unless it is your own child who has been abused). Certainly modern psychology, which is often attacked by figures in that community, is not given much credence, especially not when they are confronted with an issur (prohibition) of mesirah (informing upon Jews to the secular authorities). This theory makes a lot of sense to me and I am curious to hear what others have to say.”

Is the professor correct?

It is written in the Mishnah: “A girl of three years and one day is betrothed (as a woman is acquired) by intercourse…if one of those forbidden to have relations with her according to the Torah does have relations with her, he is killed because of her, and she is exempt. If she is younger than that, (less than three years and a day), it is as one who sticks a finger in the eye” [1]

Maimonides similarly rules:

“When an adult male enters into relations with any of the women forbidden in connection with the above transgressions who is three years and one day old or more, he is liable for execution, koreth (“excision,” i.e.,  premature death or spiritual death in the hereafter) or lashes and she is not liable unless she is past majority. If she is younger than this, both participants are not liable, for the act is not considered as sexual relations.”

Note that neither the Talmud nor Maimonides prescribes lashes for sexually molesting a young infant girl under the age of three. This law shows how antiquated the ancient world looked upon this type of behavior; it also explains why little stigma was placed on adults who sexually abuse children in this way.

Maimonides continues: “Similarly, when an adult woman enters into sexual relations with a minor, if he is nine years and one day old, she is liable for execution, koreth, or lashes and he is not liable. If he is younger than nine years old, they are both free of liability.” [2]

Here too, it is not enough to simply state that such behavior is “free of liability,” corporeal punishment would have been a much more apropos way for a medievalist like Maimonides to rule. Note, however, only if it is a male child who violated at a young age, Maimonides recommends that corporeal punishment be administered! He writes further:

“If a minor of nine years and a day or more is involved, the man who enters into relations or has the minor enter into relations with him should be stoned and the minor is not liable. If the male minor was less than nine years old, they are both free of liability. It is, however, appropriate for the court to subject the adult to stripes for rebellious conduct for homosexual relations  although his companion was less than nine years old.” [3]

In defense of the ancients, they simply did not realize the evils of pedophilia like we do today—plain and simple. The study of human psychology hardly existed in the rabbinic world as a discipline like it is today.

Thus far, Professor Shapiro is certainly correct. However, there is a more basic explanation that deserves consideration.

The Haredi attitude and thinking really believes that revealing sexual scandals about its inner circle constitute a far greater sin than a specific incident of pedophilia. The same phenomena can be seen whenever there is also a spousal abuse, or child abuse–especially when it results in the wrongful death of a child.

Simply put, the Haredi leadership is terrified that their religious world could unravel. As is often the case with family dysfunction, keeping secrets about its sordid behavior is vital in order to maintain the “appearance” of normalcy. I would argue that the tendency to look for newer stringent decrees in Halachic minutia reflects a desperate psychological attempt to mask their more insidious problems. After all, it is much easier to worry about bugs in lettuce or schach than it is to deal with the real hard issues that confront their society like pedophilia and child abuse.

As with the case of the famous story of the “Emperor’s New Clothes,” the Haredi rabbinic leaders would much rather act as if everything is really “normal” in their society, but unfortunately, it is not. Once the Haredi communities adopt a zero-tolerance approach like the Catholic Church seems to be trying, I believe they will have taken one major step in solving this terrible moral disease that has infested their yeshivas and homes.

With respect to the Catholic Church, the Pontiff missed a golden opportunity when his associates failed to define pedophilia as a “mortal sin.”  Religious leaders need to take ownership of their sins of omission/commission,  cowardice, and apathy. Our hands will never be collectively clean until we protect society’s most defenseless citizens and victims.

===========

Notes:

[1] Mishnah Niddah 5:4.

[2] Maimonides, MT, Laws of Forbidden Intercourse 1:13

[3] Ibid, Halacha 14.

One of the best known lines of the Bible reads, “I do not know—am I my brother’s keeper?” (Gen. 4:9). The 19^th century Christian preacher Charles Spurgeon’s comment is relevant especially in light of the Western complacency and apathy that occurred during WWII:

I put it to the consciences of many silent Christians, who have never yet made known to others what God has made known to them—How can you be clear from guilt in this matter? Do not say, “Am I my brother’s keeper?” for I shall have to give you a horrible answer if you do. I shall have to say, “No, Cain, you are not your brother’s keeper, but you are your brother’s killer.” If, by your effort you have not sought his good, by your neglect you have destroyed him.” [1]

While many political leaders pay lip service to the memory of the Holocaust, very few countries are prepared to do anything to prevent future genocides. Today, the threat against the State of Israel is once more being championed by the forces of fascism who threaten her with a new Holocaust.

Memory in biblical theology is never something that it is passive. It is active, dynamic, and transforming. To remember the victims of the Shoah is to act on preventing future genocides from ever happening.

The Talmud says that saving one life is like saving the world; by the same token, destroying one life is like destroying a world; the world will never know the poets, philosophers, musicians, artists, psychologists, mathematicians, scientists, philanthropists whose contributions would have improved all of our lives in so many countless ways.

As we remember those who were slaughtered, we, who hear the stories of the Holocaust survivors, let us enshrine their memory by keeping the Adolf Hitlers of the world in check; indeed, we can no less for the good of all humankind.

[1] C.H. Spurgeon and T. Carter, 2,200 Quotations: From the writings of Charles H. Spurgeon: Arranged topically or textually and indexed by subject, Scripture, and people (Grand Rapids, MI: Baker Books, 1995), 228. Vol. 33. 672.

Holocaust deniers are relentless; the recent theft of “ARBEIT MACHT FREI,” sign that stood at the entrance of Auschwitz was more than just the act of a devious collector of Nazi memorabilia. In effect, it is a direct assault on the memory of the Holocaust and its victims.

Historically, when the Jewish workers constructed the sign, they deliberately inverted the “B” in ARBEIT, perhaps to indicate that appearances are misleading, for the phrase became a part of the Nazi deception to obscure from its new prisoners, its true diabolic purpose. The ARBEIT MACHT FREI sign at the entrance of Auschwitz conjures the famous line from Dante’s Inferno that was inscribed at the entrance of Hell, “Abandon hope all ye who enter here.”

An Auschwitz guard once taunted the inmate and future Holocaust writer Primo Levi with these searing words that he never forgot.

“Even if someone were to survive, the world will not believe him. There will be perhaps suspicions, discussions, research by historians, but there will be no certainties, because we will destroy the evidence together with you. And even if some proof should remain and some of you survive, people will say the events you describe are too monstrous to be believed: they will say that they are exaggerations of Allied propaganda and will believe us, who will deny everything, and not you. We will be the ones to dictate the history . . . .”

My father, Leo Israel Samuel heard similar words said to him–many times by legions of Nazis.

After the Holocaust, the nations that had largely stood by in silence and indifference attempted to prevent future atrocities. Within five years, the world created the United Nations and adopted both the Universal Declaration of Human Rights and the Convention on Genocide. These actions seemed to underpin the post-war watchwords “never again” — a signal that in both practice and law the international community would never again allow a such heinous war crimes and crimes against humanity.

In the six-plus decades since, however, “never again” has become “again and again.”

The book on 20th-century genocide that should have closed with the Holocaust has subsequent chapters titled “Cambodia,” “Rwanda” and “Kosovo.” And the hopeful promise of lessons learned entering a new millennium has given way to a new, ugly chapter still being written called “Darfur” — one that may, at last, be concluding.