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How do we keep the worst days in the last 50 years of Jewish history from tearing us apart?
This piece originally appeared as a letter to the Hebrew College community.
(JTA) — Like so many others, I spent much of last week searching for language to describe and respond to the new reality in which we find ourselves. As Israeli novelist David Grossman wrote last Thursday in the Financial Times, “I look at people’s faces and see shock. Numbness. Our hearts are weighed down by constant burden. Over and over again we say to each other: it’s a nightmare. A nightmare beyond comparison. No words to describe it. No words to contain it.”
For me, some important language came unexpectedly while I was sitting in shul this past Shabbat morning. Our teacher Rabbi Allan Lehmann was serving as gabbai at our minyan, and as he offered a mi sheberach, a blessing for each person who had been called up to the Torah to recite an aliyah, he concluded with the words, “b’toch she’ar avelei ameinu” — “among all the mourners of our people.”
It was an exquisitely simple and profound gesture of pastoral care. I hadn’t understood until that moment how deeply I needed to be named as a mourner, among all the mourners of our people. I wept with recognition and relief.
Many of you have been reaching out, wondering what to think, what to say, what to do.
Sadly, we know we are only at the beginning of a very long, difficult and uncertain road. A road that will make new demands of all of us as Jewish leaders. Heartbreakingly, it is also a road riddled with the risk of communal rupture and fragmentation — at a time when we so desperately long to come together, to hold one another and to be held, in our shared grief, fear, and love.
I have no road map for this moment, and I am wary of anyone who says they do. But I want to share some thoughts on what I believe this terribly dark hour for our people asks of us.
Allow yourself to be at a loss for words. The speechlessness that we feel in the face of what we have witnessed is a sign of humanity and of humility. Honor it, protect it, do not rush past it.
Listen to the moral voice within you that knows there is no context, no intellectual contortion that can possibly justify Hamas’ acts of horror. These are acts that deserve nothing but our unequivocal condemnation. I have asked myself, again and again and again over the course of the last week, why this seems so hard for some good people to do (I’m not even talking about the shocking celebration of these acts in some quarters). There are many answers to this question, some more sinister than others. I recommend that you listen to the very powerful sermons given on this topic this past Shabbat by Rabbi Sharon Brous and Rabbi Angela Warnick Buchdahl.
For some, blaming the actions of Hamas on Israeli occupation is a way of trying to hold onto a world that makes sense, a world in which all hate flows from hurt, a world in which we can somehow keep horror at bay. I understand this impulse, but I believe its impact — blaming victims of unbearable cruelty for their own suffering, for the sake of preserving our own ideological and moral comfort and convenience — is insidious.
Let yourself be uncertain about what Israel should do next in this impossibly painful and frightening moment. We are already being bombarded with requests to sign petitions, make statements and participate in protests. Many of us understandably feel a growing sense of urgency as conditions worsen in Gaza and we fear an even more severe humanitarian crisis. I trust that every member of this community longs desperately to do what is possible to prevent further suffering and the death of innocent civilians, both Palestinian and Israeli. I hear the same longing from my Israeli friends and family as well. Let us be very, very humble as we share ideas about how best to do so. Beware of facile answers.
Do not equate concern for Palestinian suffering and the loss of innocent Palestinian lives with betrayal of the Jewish people. Let us not allow the inhumanity of Hamas to strip us of our basic humanity. Here I share the powerful words of my colleague, Rabbi Shawn Ruby, an Orthodox rabbi who lives in Zichron Yaakov. We’ve been friends and part of the Bronfman Youth Fellowship community together for the last 30 years. Last Monday he wrote these words to the Bronfman listserve (shared here with his permission):
I live in Israel. I have a child in the IDF. I am attending the funeral tomorrow morning of a young man whom I have known since he was a child who was killed on the first day of fighting. I am in unbearable pain. That said, I have no problem with people raising concern, mourning, sadness or horror about the loss of life in Gaza alongside with that on our side. The human tragedy there is overwhelming. Recognizing that does not diminish from the Jewish/Israeli tragedy … For all of us reacting one way or the other to each other, let’s take a breath, and exercise some compassion and forgiveness for those of us who are reacting to a horrifying situation by being more unwilling to hear the other side than usual. Let’s not let the worst days in the last 50 years of Jewish history fragment us.
Yes. Let’s not let the worst days in the last 50 years of Jewish history fragment us.
Those of us living on this side of the ocean are not living through what they are living through there, but we are feeling our own grief, fear, loneliness and pain. Let us learn from their example. As my friend and colleague, Rabbi Mishael Zion, wrote to his community in Jerusalem last week: “Seek to be in the company of others who can support you and share their warmth with you. In addition, seek to give and act in support of others. … Allow yourself to experience every emotion that arises, but try not to dwell on it too much. Instead, focus on actions and activities that are aimed at doing good and are spiritually uplifting.”
Every day, I hear stories from friends and students and alumni in Israel about the ordinary and extraordinary ways in which people are caring for each other — through daily acts of kindness, concrete expressions of chesed. I am inspired and in awe.
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The post How do we keep the worst days in the last 50 years of Jewish history from tearing us apart? appeared first on Jewish Telegraphic Agency.
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Letter from Vancouver: A monument draws on Jewish tradition to remember victims of Oct. 7
The garden of Temple Sholom Synagogue in Vancouver is a serene and contemplative place to remember the horrific events of Oct. 7, 2023—and the Israeli civilians, soldiers and foreign nationals who […]
The post Letter from Vancouver: A monument draws on Jewish tradition to remember victims of Oct. 7 appeared first on The Canadian Jewish News.
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Israel-Lebanon Ceasefire Deal ‘Tantamount to a Hezbollah Defeat,’ Says Leading War Studies Think Tank
The terms of the newly minted ceasefire agreement to halt fighting between Israel and Hezbollah amounts to a defeat for the Lebanese terrorist group, although the deal may be difficult to implement, according to two leading US think tanks.
The deal requires Israeli forces to gradually withdraw from southern Lebanon, where they have been operating since early October, over the next 60 days. Meanwhile, the Lebanese army will enter these areas and ensure that Hezbollah retreats north of the Litani River, located some 18 miles north of the border with Israel. The United States and France, who brokered the agreement, will oversee compliance with its terms.
The Institute for the Study of War (ISW), in conjunction with the American Enterprise Institute’s Critical Threats Project (CTP), explained the implications of the deal on Tuesday in their daily Iran Update, “which provides insights into Iranian and Iranian-sponsored activities that undermine regional stability and threaten US forces and interests.” Hezbollah, which wields significant political and military influence across Lebanon, is the chief proxy force of the Iranian regime.
In its analysis, ISW and CTP explained that the deal amounts to a Hezbollah defeat for two main reasons.
First, “Hezbollah has abandoned several previously-held ceasefire negotiation positions, reflecting the degree to which IDF [Israel Defense Forces] military operations have forced Hezbollah to abandon its war aims.”
Specifically, Hezbollah agreeing to a deal was previously contingent on a ceasefire in Gaza, but that changed after the past two months of Israeli military operations, during which the IDF has decimated much of Hezbollah’s leadership and weapons stockpiles through airstrikes while attempting to push the terrorist army away from its border with a ground offensive.
Additionally, the think tanks noted, “current Hezbollah Secretary General Naim Qassem has also previously expressed opposition to any stipulations giving Israel freedom of action inside Lebanon,” but the deal reportedly allows Israel an ability to respond to Hezbollah if it violates the deal.
Second, the think tanks argued that the agreement was a defeat for Hezbollah because it allowed Israel to achieve its war aim of making it safe for its citizens to return to their homes in northern Israel.
“IDF operations in Lebanese border towns have eliminated the threat of an Oct. 7-style offensive attack by Hezbollah into northern Israel, and the Israeli air campaign has killed many commanders and destroyed much of Hezbollah’s munition stockpiles,” according to ISW and CTP.
Some 70,000 Israelis living in northern Israel have been forced to flee their homes over the past 14 months, amid unrelenting barrages of rockets, missiles, and drones fired by Hezbollah in Lebanon. Hezbollah began its attacks last Oct. 8, one day after the Palestinian terrorist group Hamas’s invasion of and massacre across southern Israel. The Jewish state had been exchanging fire with Hezbollah but intensified its military response over the past two months.
Northern Israelis told The Algemeiner this week that they were concerned the new ceasefire deal could open the door to future Hezbollah attacks, but at the same time the ceasefire will allow many of them the first opportunity to return home in a year.
ISW and CTP also noted in their analysis that Israel’s military operations have devastated Hezbollah’s leadership and infrastructure. According to estimates, at least 1,730 Hezbollah terrorists and upwards of 4,000 have been killed over the past year of fighting.
While the deal suggested a defeat of sorts for Hezbollah and the effectiveness of Israel’s military operations, ISW and CTP also argued that several aspects of the ceasefire will be difficult to implement.
“The decision to rely on the Lebanese Armed Forces (LAF) and UN observers in Lebanon to respectively secure southern Lebanon and monitor compliance with the ceasefire agreement makes no serious changes to the same system outlined by UN Security Council Resolution 1701, which ended the 2006 Israel-Hezbollah war,” they wrote.
Resolution 1701 called for the complete demilitarization of Hezbollah south of the Litani River and prohibited the presence of armed groups in Lebanon except for the official Lebanese army and the UN Interim Force in Lebanon (UNIFIL).
This may be an issue because “neither the LAF nor the UN proved willing or able to prevent Hezbollah from reoccupying southern Lebanon and building new infrastructure. Some LAF sources, for example, have expressed a lack of will to enforce this ceasefire because they believe that any fighting with Hezbollah would risk triggering ‘civil war,’” the think tanks assessed.
Nevertheless, the LAF is going to deploy 5,000 troops to the country’s south in order to assume control of their own territory from Hezbollah.
However, the think tanks added, “LAF units have been in southern Lebanon since 2006, but have failed to prevent Hezbollah from using the area to attack Israel.”
The post Israel-Lebanon Ceasefire Deal ‘Tantamount to a Hezbollah Defeat,’ Says Leading War Studies Think Tank first appeared on Algemeiner.com.
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What Nutmeg and the Torah Teach Us About Securing a Long-Term Future
Here’s a fact from history you may not know. In 1667, the Dutch and the British struck a trade deal that, in retrospect, seems so bizarre that it defies belief.
As part of the Treaty of Breda — a pact that ended the Second Anglo-Dutch War and aimed to solidify territorial claims between the two powers — the Dutch ceded control of Manhattan to the British.
Yes, that Manhattan — the self-proclaimed center of the universe (at least according to New Yorkers), home to Wall Street, Times Square, and those famously overpriced bagels.
And what did the Dutch get in return? Another island — tiny Run, part of the Banda Islands in Indonesia.
To put things in perspective, Run is minuscule compared to Manhattan — barely 3 square kilometers, or roughly half the size of Central Park. Today, it’s a forgotten dot on the map, with a population of less than 2,000 people and no significant industry beyond subsistence farming. But in the 17th century, Run was a prized gem worth its weight in gold — or rather, nutmeg gold.
Nutmeg was the Bitcoin of its day, an exotic spice that Europeans coveted so desperately they were willing to risk life and limb. Just by way of example, during the early spice wars, the Dutch massacred and enslaved the native Bandanese people to seize control of the lucrative nutmeg trade.
From our modern perspective, the deal seems ridiculous — Manhattan for a pinch of nutmeg? But in the context of the 17th century, it made perfect sense. Nutmeg was the crown jewel of global trade, and controlling its supply meant immense wealth and influence. For the Dutch, securing Run was a strategic move, giving them dominance in the spice trade, and, let’s be honest, plenty of bragging rights at fancy Dutch banquets.
But history has a funny way of reshaping perspectives. What seemed like a brilliant play in its time now looks like a colossal miscalculation — and the annals of history are filled with similar trades that, in hindsight, make us scratch our heads and wonder, what were they thinking?
Another contender for history’s Hall of Fame in ludicrous trades is the Louisiana Purchase. In 1803, Napoleon Bonaparte, who was strapped for cash and eager to fund his military campaigns, sold a vast swath of North America to the nascent United States for a mere $15 million. The sale included 828,000 square miles — that’s about four cents an acre — that would become 15 states, including the fertile Midwest and the resource-rich Rocky Mountains.
But to Napoleon, this was a strategic no-brainer. He even called the sale “a magnificent bargain,” boasting that it would “forever disarm” Britain by strengthening its rival across the Atlantic. At the time, the Louisiana Territory was seen as a vast, undeveloped expanse that was difficult to govern and defend. Napoleon viewed it as a logistical burden, especially with the looming threat of British naval power. By selling the territory, he aimed to bolster France’s finances and focus on European conflicts.
Napoleon wasn’t shy about mocking his enemies for their mistakes, once quipping, “Never interrupt your enemy when he is making a mistake.” But in this case, it’s tempting to imagine him swallowing those words as the United States grew into a global superpower thanks, in no small part, to his so-called bargain.
While he may have considered Louisiana to be a logistical headache — too far away and too vulnerable to British attacks — the long-term implications of the deal were staggering. What Napoleon dismissed as a far-off backwater turned out to be the world’s breadbasket, not to mention the backbone of America’s westward expansion.
Like the Dutch and their nutmeg gamble, Napoleon made a trade that no doubt seemed brilliant at the time — but, with hindsight, turned into a world-class blunder. It’s the kind of decision that reminds us just how hard it is to see past the urgency of the moment and anticipate the full scope of consequences.
Which brings me to Esav. You’d think Esav, the firstborn son of Yitzchak and Rivka, would have his priorities straight. He was the guy — heir to a distinguished dynasty that stretched back to his grandfather Abraham, who single-handedly changed the course of human history.
But one fateful day, as recalled at the beginning of Parshat Toldot, Esav stumbles home from a hunting trip, exhausted and ravenous. The aroma of Yaakov’s lentil stew hits him like a truck. “Pour me some of that red stuff!” he demands, as if he’s never seen food before.
Yaakov, never one to pass up an opportunity, doesn’t miss a beat.
“Sure, but only in exchange for your birthright,” he counters casually, as if such transactions are as common as trading baseball cards. And just like that, Esav trades his birthright for a bowl of soup. No lawyers, no witnesses, not even a handshake — just an impulsive decision fueled by hunger and a staggering lack of foresight.
The Torah captures the absurdity of the moment: Esav claims to be “on the verge of death” and dismisses the birthright as worthless. Any future value — material or spiritual — is meaningless to him in that moment. All that matters is satisfying his immediate needs.
So, was it really such a terrible deal? Psychologists have a term for Esav’s behavior: hyperbolic discounting — a fancy term for our tendency to prioritize immediate rewards over bigger, long-term benefits.
It’s the same mental quirk that makes splurging on a gadget feel better than saving for retirement, or binge-watching a series more appealing than preparing for an exam. For Esav, the stew wasn’t just a meal — it was the instant solution to his discomfort, a quick fix that blinded him to the larger, long-term value of his birthright.
It’s the classic trade-off between now and later: the craving for immediate gratification often comes at the expense of something far more significant. Esav’s impulsive decision wasn’t just about hunger — it was about losing sight of the future in the heat of the moment.
Truthfully, it’s easy to criticize Esav for his shortsightedness, but how often do we fall into the same trap? We skip meaningful opportunities because they feel inconvenient or uncomfortable in the moment, opting for the metaphorical lentil stew instead of holding out for the birthright.
But the Torah doesn’t include this story just to make Esav look bad. It’s there to highlight the contrast between Esav and Yaakov — the choices that define them and, by extension, us.
Esav represents the immediate, the expedient, the here-and-now. Yaakov, our spiritual forebear, is the embodiment of foresight and patience. He sees the long game and keeps his eye on what truly matters: Abraham and Yitzchak’s legacy and the Jewish people’s spiritual destiny.
The message of Toldot is clear: the choices we make in moments of weakness have the power to shape our future — and the future of all who come after us. Esav’s impulsiveness relegated him to a footnote in history, like the nutmeg island of Run or France’s control over a vast portion of North America.
Meanwhile, Yaakov’s ability to think beyond the moment secured him a legacy that continues to inspire and guide us to this day — a timeless reminder that true greatness is not built in a moment of indulgence, but in the patience to see beyond it.
The author is a rabbi in Beverly Hills, California.
The post What Nutmeg and the Torah Teach Us About Securing a Long-Term Future first appeared on Algemeiner.com.