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Challenges Bring the Jewish Community Together, and Help Us Thrive
This week, conservative pundit Ben Shapiro got caught up in a controversy over remarks he made on his show, suggesting that we get rid of retirement.
“It’s insane that we haven’t raised the retirement age in the United States,” he told his more than one million viewers. “[Otherwise] Joe Biden should not be running for president … Joe Biden is 81 years old. The retirement age in the United States … is 65. Joe Biden has technically been eligible for Social Security and Medicare for 16 years, and he wants to continue in office until he is 86, which is 19 years past when he would be eligible for retirement.”
“No one in the United States should be retiring at 65 years old,” Ben emphatically continued. “Frankly, I think retirement itself is a stupid idea, unless you have some sort of health problem. Everybody that I know who is elderly, who has retired, is dead within five years. And if you talk to people who are elderly and they lose their purpose in life by losing their job and they stop working, things go to hell in a handbasket real quick.”
Not everyone agreed with Shapiro, and there are some quite compelling counter arguments to his thesis that Social Security is an unsustainable “Ponzi Scheme,” as he put it. But broadly speaking, his point is valid — people who lack any purpose in life wither away, and it is the dynamism of an active life that animates our world, often in ways that we are unaware of, far beyond the sphere of our limited personal lives.
Shapiro’s controversial remarks reminded me of an interesting anomaly of the natural world, a world that can only thrive if all of its elements are engaged. One good example of this phenomenon is the sea otter.
Sea otters play a crucial role in maintaining the balance of the kelp forest ecosystem through their predation on sea urchins. Much of North America’s west coast waters are host to kelp forests, vast underwater communities which are formed by large brown algae which thrive in cool, relatively shallow waters near the shoreline. The kelp forms towering aquatic structures that offer sustenance and refuge to a diverse array of marine life, including thousands of species of fish, invertebrates, and marine mammals.
Sea urchins feed on kelp and can cause significant destruction to kelp forests if their population goes unchecked. Luckily, sea otters feed on sea urchins, and by preying on them they keep their populations at a level that prevents overgrazing of kelp, thereby preserving the kelp forest habitat. The sea otters are critical in maintaining the balance so that there the kelp can do its job, although, without kelp, there would be no sea urchins, and therefore no sea otters. If just one of these elements would cease to exist, the devastation would be overwhelming.
Shapiro argued that by removing the post-65 age group from the equation, the effects on society at large — both on those who retire and on those who remain in the workforce — are devastating. This can be likened to what is known as the “trophic effect” seen in natural ecosystems, where the removal or decline of one species can have cascading effects on the entire community. Just as the sea otters’ presence influences the well-being of the kelp forest and its inhabitants, the active participation of the older generation contributes to the social and economic fabric of society.
This dynamic is very evident in the health of the Jewish world, in terms of the interdependence of Israel’s population and Jews of the Diaspora. The ebbs and flows of this relationship, often unseen by those who are part of it, are critical to the health of the Jewish nation as a whole. And never has this more obvious than it has been over these past few months, since October 7th. What happens in Israel affects Jews across the world, and what happens to Jews and what Jews do outside Israel affects the situation for Jews in Israel.
When Jews around the world are subjected to wanton antisemitism, as we have been ever-increasingly over the past five months, it simply reinforces the will of Israel’s leaders and of the IDF to ensure that Israel remains the one place in the world where Jews are always free from the scourge of antisemitism — the age-old hatred to which Jews are subjected simply for being born Jewish.
Meanwhile, when Jews outside Israel see the existential challenges of their brethren in Israel, they redouble and strengthen their efforts to ensure that no stone is left unturned in the relentless pursuit of security and justice for the world’s only Jewish state in the halls of power and in every forum where pro-Israel voices can make a difference.
And the opposite is also true. When Jewish voices in the Diaspora are raised against Israel, the forces of destruction are reinforced in ways that far exceed the seeming reach of those voices. When film director Jonathan Glazer stood up at the Oscars on Sunday after winning an Academy Award, and declared that he and the producer James Wilson “stand here as men who refute their Jewishness and the Holocaust being hijacked by an occupation which has led to conflict for so many innocent people,” the impact of those words stretch way beyond his intent — perhaps innocent, perhaps malignant — of absolving himself of some kind of collective Jewish guilt for what he perceives as injustices perpetrated by Israel in Gaza.
Thankfully, the forces of community spirit and fraternity in the Jewish world have been ignited like never before, somewhat reminiscent of the ‘”Blitz spirit” of London during the Second World War, a spirit of stoicism and determination to make the best of it so that we triumph over every adversity thrown our way. Wherever we are, in Israel or outside Israel, we are there to help each other, and to provide each other with the support that is needed to get through it all.
In Parshat Pekudei, we find a poignant reflection of enduring spirit and commitment. As the Israelites continued to contribute resources for the construction of the Mishkan, their generosity was so overwhelming that Moses had to ask them to stop, declaring (Ex. 36:6): “Let no man or woman make further effort toward gifts for the sanctuary!” Reluctantly, the people stopped bringing stuff for the builders to use, as “their efforts had been more than enough for all the tasks to be done.”
This historical moment encapsulates a profound truth about our community’s default nature: namely, our willingness to go above and beyond for the collective good, even when we’ve already done enough. No true Jew can ever retire from their Jewish identity, nor from their commitment to doing everything they can do to sustain Jewish life, wherever it lives and breathes.
This is the story of the Jewish people — always there for each other, continuing to give of themselves, even when it’s more than enough. The vitality of our collective existence, much like the ecological balance, relies on the active participation of every member. When we withdraw our engagement, the effects ripple through our community, diminishing our collective strength and resilience. This is how we have kept the ecosystem going for well over three millennia, and the story continues apace. Those who opt out are the outliers. But the rest of us continue to thrive and prosper, and whether you are in Israel or in the Diaspora, the future remains bright.
The author is a rabbi in Beverly Hills, California.
The post Challenges Bring the Jewish Community Together, and Help Us Thrive first appeared on Algemeiner.com.
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Who Is Testing Us?
“Abraham and Isaac,” oil on canvas, Anthony van Dyck, circa 1617. Photo: National Gallery Prague via Wikimedia Commons.
JNS.org – On Shabbat, we will read the Torah portion Vayera and the poignant drama of the akeidah, the binding of Isaac, which is the 10th, and most difficult, test of faith that our father Abraham had to face in life. Would he be prepared to sacrifice his beloved son Yitzchak, Isaac, on the altar of God, especially since he waited so many years for this son to be born to his wife, our matriarch, Sarah?
Why is this famous act of near-martyrdom so special? What makes Abraham and Isaac so unique? Haven’t there been many millions of Jewish martyrs throughout our long and torturous history? Only one generation ago, 6 million martyrs, including more than 1 million innocent children, were killed. And one year ago, 1,200 of our finest—young and old—were martyred by Hamas.
So why, I ask, is the near martyrdom of Abraham and Isaac so special?
There are many famous answers to this question, but I would like to share with you an unconventional answer that I believe speaks to us today and has a very relevant and personal message to us all.
This section in the Torah begins with these words: “And it came to pass after these things, and God tested Abraham.”
That’s it. I just gave you the answer. Did you get it? No? You missed it? OK, let me repeat it. “And God tested Abraham.” Did you hear the emphasis this time? God himself was testing Abraham.
What is my point? Tragically, we Jews are all too accustomed to martyrdom. We are used to giving up our lives and our children’s lives when we are threatened and attacked by our enemies, by antisemites and by the vicious villains of history. We understand that life is a battle between good and evil. In this epic confrontation, we have all too often given our very lives for our faith, for our principles, and for God so that the forces of light would vanquish the forces of darkness and evil.
So for Abraham to be called upon to give his life, or his son’s life, in a battle against, say, the mighty King Nimrod would be understandable. But here, Abraham was not being tested by Nimrod or Hitler or Hamas. Here, Abraham is facing off against God. God Himself was testing Abraham!
That the antisemite wants to take your child’s life is a reality we are, sadly, all too familiar with. But God? God is threatening my child’s life? This, we cannot come to terms with so easily.
But Abraham said nothing. Not a word. He got up early the next morning and went on this mission with total faith in God. He did not demand any answers to the many questions he could have asked.
The unique test of Abraham was whether he would become disillusioned by the clear contradiction in God’s own words.
“Hey God! One minute, you tell me you are giving me a crown prince and that he will be my heir and the next link in the founding fathers of the Jewish people, and the next minute, you’re telling me to sacrifice him? And he hasn’t yet married or fathered any children. I don’t get it, God.”
Abraham could have said that, but he didn’t. He never wavered. Not for a moment. And that is part of his immortality. That is why his sacrifice remains unique, even after millions and millions of heroic acts of Jewish martyrdom throughout the generations.
God was testing Abraham. Not the antisemite. Not Hamas. God. And Abraham passed the test with flying colors.
Disillusionment is a very big test in life, especially if it comes from an unexpected source—like God.
We are often faced with tests of disillusionment, and not only for the big events, like the Holocaust or Oct. 7.
I can understand why my competitor is hurting my sales. He wants to. But why is God allowing this to happen to my business? I’ve been good. I come to shul. I give tzedakah. Didn’t God promise in the Bible that if we are good to Him, He would be good to us? Why is He killing my whole business?
That is a big test. Will we allow ourselves to wallow in disillusion?
Furthermore, the word “Elokim” doesn’t only mean God, it can also mean the godly. The godly, too, can sometimes cause us to be tested.
Like the rabbi! The rabbi is supposed to be a man of God. “Well, he didn’t say good morning to me or Shabbat Shalom or wish me a chag sameach. He didn’t visit me when I was in hospital or when I had the flu.” If the rabbi did not live up to one’s expectations of a spiritual leader—to the high standards people expect of a man of God—then one can become disillusioned. Many people worldwide have left synagogues because they became disillusioned with their man of God, their rabbi.
That, too, is a test.
And then there is the most common test of all. I must have heard this one at least a thousand times!
“Rabbi, I know a guy who goes to shul 10 times a day. He prays, he shukels (shakes) up a storm, and he makes it like he is the holiest guy in town. And when it comes to business, he is a rip-off artist! A gonif (thief)! If he represents religion, I don’t want to have anything to do with it!”
You know what? Personally, I can understand people having that reaction when they see such blatant cases of shameful hypocrisy. The so-called “godly” people may be testing us again.
But to tell you the truth, I’m tired of all those old stories about religious rip-off artists. Let’s assume you are right, and that fellow is indeed a pious swindler. Good in shul and terrible at work. So what? What does that have to do with you? Just because someone else failed his tests in life, why should you fail yours?
Whether we become disillusioned by the so-called “godly” among us, who behave unethically, may well be a test of our own faith.
Every one of us has a direct relationship with God. Jews don’t need intermediaries. If so and so is a crook, that’s his problem, not mine. And if Mr. X is a hypocrite, is God not God? Is Torah, not Torah? Is Judaism, not Judaism?
Why should someone else’s behavior weaken my relationship with God? Does that release me from my obligations and responsibilities?
A Jew’s connection to God is holy, inviolate and non-negotiable, irrespective of the behavior of others, even the “godly” among us. The seeming inconsistencies in the behavior of a rabbi, chazzan, rebbetzin, gabbai or some crook who happens to dress “religious” are entirely irrelevant.
Let me end with a story. At the end of World War II, after the U.S. Army liberated the Mauthausen concentration camp, Rabbi Eliezer Silver, a well-known leader of the American rabbinate, went to help the survivors. He arranged a prayer service with all the inmates where they said Kaddish for their fallen family members and thanked God for their survival. The rabbi noticed one survivor turned his back on the prayers and wouldn’t participate, so he went over to him and invited him to join them. The man told the rabbi why he wasn’t going to pray.
“In our camp, one Jew had managed to sneak a siddur into the camp. Whenever it was safe, Jews would get in line for a chance to hold the siddur in their hands and offer a prayer. At first, I respected him greatly for that noble act of courage and sacrifice. But then I saw that the fellow with the siddur was charging for it! He would take a quarter of the people’s daily food rations as payment for his siddur. How despicable! It was then that I lost my faith and decided never to pray again. How could a Jew do such a thing?!”
The wise rabbi put his arm around the survivor and said: “So, let me ask you a question. Why do you look only at the one shameful Jew who charged his poor brothers for his siddur? Why do you not look at the dozens of holy Jews who were prepared to give up a quarter of their meager rations and risk their lives just for a moment of prayer with the siddur? Why don’t you look at them and be inspired by them?”
The survivor acknowledged that the rabbi had a point. To his credit, he turned around and joined the rabbi in the prayers. That survivor was none other than the famous Nazi hunter Simon Wiesenthal.
Whether our fellow Jews, even supposedly “godly” Jews, behave correctly or not, let’s make sure we still do the right thing.
The post Who Is Testing Us? first appeared on Algemeiner.com.
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IAEA Chief Tours Key Iranian Nuclear Sites
International Atomic Energy Agency (IAEA) Director General Rafael Grossi addresses the media during their Board of Governors meeting in Vienna, Austria, Sept. 9, 2024. Photo: REUTERS/Leonhard Foeger
i24 News – The United Nations (UN) nuclear chief Rafael Grossi visited two of Iran’s key nuclear sites on Friday as Iran signaled readiness to restart negotiations over its disputed program in an effort to ease sanctions.
Grossi toured the Natanz complex as well as the Fordow enrichment site, a fortified facility located about 100 kilometers (62 miles) south of the capital Tehran. Following the visit, Seyed Abbas Araghchi reiterated Tehran’s readiness to engage in the talks, saying on X: “Iran has never left the negotiation table on its peaceful nuclear program.”
“The ball is in the EU/E3 court. Willing to negotiate based on our national interest & our inalienable rights, but NOT ready to negotiate under pressure and intimidation,” added Araghchi. Commitment to peaceful negotiations was backed by President Masoud Pezeshkian.
Meanwhile, Mohammad Eslami, head of Iran’s Atomic Energy Organization, warned that any resolution by the IAEA’s Board of Governors criticizing Iran’s nuclear program would prompt immediate retaliatory actions. “We will not allow pressure to dictate the course of our peaceful nuclear activities,” stated Eslami during a joint press conference with Grossi.
According to Iran International, the Iranian state media reported on the tour in a positive manner, demonstrating a shift in tone after just a year ago Tehran barred nearly one-third of the IAEA’s monitoring team, a move Grossi described at the time as a severe impediment to oversight.
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IDF Reservist Killed in Northern Gaza
Idan Keinan. Photo: IDF spokesman
i24 News – The Israel Defense Forces (IDF) on Sunday announced the death of Sergeant First Class (res.) Idan Kenan, 21, during fighting in the northern Gaza Strip.
Kenan was from the central Israeli city of Ramat Gan and worked as a mathematics tutor. He served in the Nachshon Battalion of the IDF’s Kfir Brigade.
Kenan was posthumously promoted in rank to Sergeant-Major.
His death raises IDF’s death toll in Gaza ground operation to 372.
The post IDF Reservist Killed in Northern Gaza first appeared on Algemeiner.com.
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