In a recent edition of Forward, Rabbi Ilana Grinblat wrote this about whether and how God intervenes in the life of earth’s creatures: “Does Judaism believe that God sends natural disasters in punishment for sin?
"This question was examined by the rabbis. The Talmud posits, “If a man stole a bag of seeds and planted them in his garden, it would be right if the seeds didn’t grow. However the rabbis concluded that nature follows its own rules and the seeds grow.
“The text likewise explains that if a man commits adultery with his neighbor’s wife, it would be right if she did not get pregnant. But nature follows its own rules and she conceives. Through these and other scenarios, the rabbis articulated that God does not intervene in nature based on moral calculus.
“The devastation of the earthquake is horrible enough without giving the victims the added burden of feeling guilt that somehow they are responsible. This atrocious discourse only adds insult to injury.
"If God doesn’t intervene in nature, then where is God in disaster? A story is told of a man who goes up to heaven at the end of his life and stands before God, his heart breaking from the pain and injustice of the world. He cries out, “God, look at all the suffering in your world. Why don’t you do something to fix it?” God replies gently, “I did do something. I sent you.
"In the aftermath of disaster, God is with the injured and the bereaved, giving them strength to endure and heal. God is with the rescuers, giving them courage and perseverance. God is with all of us, encouraging us to give generously to the victims. God surely did not send the earthquake in Haiti last week. But God has sent each one of us to help."
The question for me, this Rabbi in Madison, Wisconsin, is whether we can see ourselves sent by God. For many of us, our eyes are blinded to this possibility because we are 'rationalists' who cannot fathom a God who intervenes in the world. I do not suggest that God does this, of course, but rather that this is the mission and goal of every individual on the planet. In other words, God set this up from the start, that the job of being human is precisely that, to intervene and help in the life of our world, and especially when our fellow humans need help.
Wednesday, January 27, 2010
Saturday, January 16, 2010
Haiti: Why Politicize Tragedy?
At a time when our nation should be rallying together to help Haiti's citizens at this critical time, conservative broadcast pundits and preachers have found it imperative to both politicize the tragedy of Haiti and offer nonsensical theological blather about the cause of the catastrophe.
Syndicated radio host Rush Limbaugh politicized the calamity by saying that President Obama would use the Haitian tragedy to boost his standing with the "light-skinned and dark-skinned black community in this country." Limbaugh also seemed to want to scuttle the fundraising for relief efforts when he protested, "We've already donated to Haiti. It's called the U.S. income tax."
On Glenn Beck's January 14, 2010 radio show, he implied that he has a problem with the Obama Administration's pledge of $100 million to Haitian aid. Beck believes that the military should be providing security only and allow private charitable organizations and NGOs to do the rest. IN short, he wanted to create Katrina 2.0.
At least one-third of that island nation has been brought to its knees by tragedy, and the best the Beck can offer is criticism of the Obama Administration's desire to spend $100 million there. This amount in comparison to our total government outlay is a drop in the proverbial bucket.
And television evangelist Pat Robertson was apparently criticizing the indigenous citizens' adherence to various forms of Haitian voodoo religion as a cause of the earthquake, though he did not do so directly. On the January 13, 2010 edition of the Christian Broadcasting Network's The 700 Club, Pat Robertson bizarrely claimed that Haiti was hit by the crushing earthquake because it "swore a pact to the devil" to get "free from the French" hundreds of years ago.
This insensitive comment was only the latest in a long line of remarks made by Robertson regarding other disasters. For example, in 2005 he linked the tragic aftereffects of Hurricane Katrina to the legality of abortion and the presence of homosexuals in New Orleans. And he earlier agreed with the late Jerry Falwell about the cause of the September 11 terrorist attacks. Falwell commented on the September 13, 2010 edition of The 700 Club Falwell said then that the attacks could be attributed in part to "the pagans, and the abortionists, and the feminists, and the gays and the lesbians who are actively trying to make that an alternative lifestyle, the ACLU, People For the American Way - all of them who have tried to secularize America - I point the finger in their face and say "you helped this happen."
Friday, January 1, 2010
Can We Be Only for Ourselves?
A very happy New Year to you! May it be a year of health, happiness, and peace!
Much controversy has erupted over the recent resolution passed at the recent biennial convention of the Union for Reform Judaism (URJ) regarding support for programs intended to raise the standard of living of Israeli Arabs.
In reality, the Reform movement’s action is not new nor is it unprecedented.
Over the past six to eight years, the URJ, the American Jewish Committee, the Anti-Defamation League, the United Jewish Communities, and, in fact, over 80 other American Jewish organizations, have addressed ways to fill the social and educational gaps between Jewish and non-Jewish communities in Israel. (see below my commentary on the controversy)
These organizations and others have begun to address the ideals stated in Israel’s Declaration of Independence. That document asserts that there would be “freedom, justice and peace as envisaged by the prophets of Israel” and that there should be “complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex…”
Today the social gaps in Israel are glaring, and most poignantly among the Israeli Arab citizens who make up 20% of Israel’s population. A 2008 report by the Association for the Advancement of Civic Equality in Israel, 50% of Israeli Arabs (and 65.7% of Arab children) live below the poverty line, compared to 15.7% among Jews (and to 31.4% for Jewish children). Other social indicators reveal similar gaps in health care, education, welfare funding, life expectancy, and employment.
Raising all Israelis’ social and educational standards would help to strengthen Israel’s society. Offering and providing assistance in appropriate ways would fortify relationships and increase the level of coexistence that the Zionist founders of Israel sought in their time.
Much of this advocacy work is being conducted by the Inter-Agency Task Force on Israeli-Arab Issues. I invite you to learn more about this organization that aspires to “make civic equality in Israel a priority for the Jewish people” (from its mission statement).
This is truly an embodiment of the value of Hillel, to concern ourselves about the lives of others as well as our own.
REGARDING THE CONTROVERSY:
I can only imagine that some donors to these and the other organizations that make up the Inter-Agency Task Force are unhappy with the decision, made eight years ago, to act on this issue. Following the passing of the URJ resolution, the presidents of the Zionist Organization of America and the national Young Israel movement condemned the resolution.
The comments of the Young Israel leader were particularly hurtful, stating that 'Jewish priorities' would dictate serving and supporting Jews and NOT non-Jews.
I think this is a misreading of tradition, which teaches us to help others in addition to ourselves, and at least 37 times in the Torah to help the stranger because 'you were strangers in the land of Egypt.'
I am, as always, interested in hearing your views. Please sign in and share your thoughts.
Much controversy has erupted over the recent resolution passed at the recent biennial convention of the Union for Reform Judaism (URJ) regarding support for programs intended to raise the standard of living of Israeli Arabs.
In reality, the Reform movement’s action is not new nor is it unprecedented.
Over the past six to eight years, the URJ, the American Jewish Committee, the Anti-Defamation League, the United Jewish Communities, and, in fact, over 80 other American Jewish organizations, have addressed ways to fill the social and educational gaps between Jewish and non-Jewish communities in Israel. (see below my commentary on the controversy)
These organizations and others have begun to address the ideals stated in Israel’s Declaration of Independence. That document asserts that there would be “freedom, justice and peace as envisaged by the prophets of Israel” and that there should be “complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex…”
Today the social gaps in Israel are glaring, and most poignantly among the Israeli Arab citizens who make up 20% of Israel’s population. A 2008 report by the Association for the Advancement of Civic Equality in Israel, 50% of Israeli Arabs (and 65.7% of Arab children) live below the poverty line, compared to 15.7% among Jews (and to 31.4% for Jewish children). Other social indicators reveal similar gaps in health care, education, welfare funding, life expectancy, and employment.
Raising all Israelis’ social and educational standards would help to strengthen Israel’s society. Offering and providing assistance in appropriate ways would fortify relationships and increase the level of coexistence that the Zionist founders of Israel sought in their time.
Much of this advocacy work is being conducted by the Inter-Agency Task Force on Israeli-Arab Issues. I invite you to learn more about this organization that aspires to “make civic equality in Israel a priority for the Jewish people” (from its mission statement).
This is truly an embodiment of the value of Hillel, to concern ourselves about the lives of others as well as our own.
REGARDING THE CONTROVERSY:
I can only imagine that some donors to these and the other organizations that make up the Inter-Agency Task Force are unhappy with the decision, made eight years ago, to act on this issue. Following the passing of the URJ resolution, the presidents of the Zionist Organization of America and the national Young Israel movement condemned the resolution.
The comments of the Young Israel leader were particularly hurtful, stating that 'Jewish priorities' would dictate serving and supporting Jews and NOT non-Jews.
I think this is a misreading of tradition, which teaches us to help others in addition to ourselves, and at least 37 times in the Torah to help the stranger because 'you were strangers in the land of Egypt.'
I am, as always, interested in hearing your views. Please sign in and share your thoughts.
Saturday, July 25, 2009
The Labors of our Hands
“May the delight of the Eternal our God be upon us, and, indeed, may the work of our hands prosper!”
These words conclude Psalm 90, a biblical call for a life of wisdom and contentment. And this passage refers to the concept of m’lachah, or the labor in which we engage to support ourselves and our families, and which provides us personal dignity and strength.
Sometimes our work defines us. As a Rabbi, I certainly become associated not only with my wonderful synagogue, but also the Jewish tradition that is centuries old.
My task to make this ancient tradition live for all our members.
Sometimes we define our work. People of creativity and flexibility who employ a set of skills or run their own businesses need to make split-second decisions about accomplishing their work.
They may be known for the consistent quality of their work, yet their “product” may be quite different with each and every contract or assignment.
And sometimes we have no creative influence over the work we do: Factory workers, administrative personnel, stay-at-home parents or those who serve others for hourly wages have rigid work assignments that seem to change little or require few creative flourishes.
Yet they feel no less proud of their labor, nor do they refrain from adding originality and quality to their work.
Each of us contributes mightily to the collective labor of the world, something that we declare on Labor Day each year. But as many holidays have become, this annual observance has devolved into a flurry of retail sales and a rush to get in ‘just a bit more summer.’
As we approach Labor Day this coming September 7, let us recall that each one of us contributes significantly to the health of our society through the labors of our hands, and also that God delights in the work we do. Outside the home, or in it; on behalf of many or few: Whatever we do adds to the quality of the world, and we should be content with work well done.
May God, indeed, prosper the work of our hands!
These words conclude Psalm 90, a biblical call for a life of wisdom and contentment. And this passage refers to the concept of m’lachah, or the labor in which we engage to support ourselves and our families, and which provides us personal dignity and strength.
Sometimes our work defines us. As a Rabbi, I certainly become associated not only with my wonderful synagogue, but also the Jewish tradition that is centuries old.
My task to make this ancient tradition live for all our members.
Sometimes we define our work. People of creativity and flexibility who employ a set of skills or run their own businesses need to make split-second decisions about accomplishing their work.
They may be known for the consistent quality of their work, yet their “product” may be quite different with each and every contract or assignment.
And sometimes we have no creative influence over the work we do: Factory workers, administrative personnel, stay-at-home parents or those who serve others for hourly wages have rigid work assignments that seem to change little or require few creative flourishes.
Yet they feel no less proud of their labor, nor do they refrain from adding originality and quality to their work.
Each of us contributes mightily to the collective labor of the world, something that we declare on Labor Day each year. But as many holidays have become, this annual observance has devolved into a flurry of retail sales and a rush to get in ‘just a bit more summer.’
As we approach Labor Day this coming September 7, let us recall that each one of us contributes significantly to the health of our society through the labors of our hands, and also that God delights in the work we do. Outside the home, or in it; on behalf of many or few: Whatever we do adds to the quality of the world, and we should be content with work well done.
May God, indeed, prosper the work of our hands!
Saturday, June 13, 2009
A Debate About Pro-Israel Christians
Greetings to you, dear reader. I have been absent from this blog for a while, with busy winter and spring seasons. But I return here to update you on an ongoing interest of mine, the subject of whether we Reform Jews should be engaging with pro-Israel evangelical and fundamentalists, of the ilk of Christians United for Israel.
In the recent edition (Summer 2009) of Reform Judaism Magazine, my friend and colleague Norman Cohen and I undertake to present, in 300 words or less, a spirited dialogue on this question, with Rabbi Cohen saying “yes” and my saying “no.” Below are the two columns, which I commend to you. And what follows are some responses that I have received as a result of Reform Jews – and others – reading these columns and being moved one way or another to answer back to me.
But first, the two columns, pro and con:
Debatable: Should Reform Jews Engage with Pro-Israel Fundamentalists? (Copyright 2009, Reform Judaism Magazine, www.reformjudaismmag.org)
YES by Norman Cohen
There are many good reasons to have a relationship with fundamentalist Christians who consistently advocate pro-Israel positions in the political sphere.
Our Jewish tradition teaches us to say “thank you” and reciprocate with a positive gesture of our own—certainly not to turn our backs on those who extend a hand in friendship.
When our youngsters are bombarded on college campuses with anti-Israel rhetoric and demonstrations, who comes to their defense? Christians who share their love for the State of Israel. And when Israelis are killed and wounded in terrorist attacks, which organizations raise thousands of dollars to provide needed assistance and relief for the victims? Organizations such as Christians United for Israel.
Keep in mind, too, that not all fundamentalist pro-Israel Christian groups try to convert Jews or claim that Jews have been replaced by Christians as God’s chosen people. Christian United for Israel, for example, has denounced such proselytizing philosophies as inappropriately triumphalist.
In maintaining a relationship with Christian fundamentalists, we also have the opportunity for dialogue and influence—to persuade them of Israel’s need to compromise for peace, to make them aware that the Jewish community is not monolithic about politics or social issues, and to offer them new Jewish connections with us.
Reform Jews need to face head-on the bigotry and prejudice many of us have against conservative Christians. We need to publicly acknowledge that they have been among the strongest supporters of Israel at a time when some of our liberal Christian allies on social justice issues have led the charge against Israel through their divestment resolutions and repeatedly fail to condemn Arab terrorism. It is time we give thanks to Christians United for Israel and similar groups who help preserve the safety and the future of the Jewish state.
Rabbi Norman M. Cohen is spiritual leader at Bet Shalom Congregation in Minnetonka, Minnesota.
NO by Jonathan Biatch
Before we engage in alliances with pro-Israel Christian fundamentalists, we must ask: Do their actions help Israel?
Regrettably, the dominant Christian-Zionist organizations advocate policies that undermine Israel’s security and the chances for a peaceful resolution of the Israeli-Palestinian conflict.
For example, Christian Friends of Israeli Communities (CFOIC) actively supports Jewish settlements in the occupied territories as part of “God’s plan for the Jewish nation.” Such encouragement provokes conflict among settlers and Palestinians, impeding progress toward a two-state solution, a policy goal explicitly advocated by the Union for Reform Judaism.
A second such group, Christians United for Israel (CUFI), also opposes territorial compromise. At its 2007 conference, CUFI board member Gary Bauer disparaged the notion of a two-state solution, stating, “We are praying that they [the settlers] never give up…even one centimeter of territory.” Further, CUFI founder and chairman Pastor John Hagee has called for pre-emptive military strikes against Iran that “would trigger nuclear conflict and devastating war and destruction between the Jewish people, God’s chosen people, and the Islamic world.” Such an “end of days” bloodbath is hardly in the interest of Israel or any nation.
Moreover, how can we overlook Hagee’s vehement attacks on the dignity of our gay and lesbian brothers and sisters, his derision of American Muslims as unpatriotic, and his explicit condemnation of liberal Jews as “poisoned” and “spiritually blind” (see www.jewsonfirst.org)?
Common interests and goals, such as support for Israel, can certainly unify people with otherwise divergent views. But when the values of potential political bedfellows clash so fundamentally with our own, we must reject their advances. CFOIC and CUFI are two such unwelcome suitors.
Rabbi Jonathan Biatch is spiritual leader of Temple Beth El in Madison, Wisconsin.
(Copyright 2009, Reform Judaism Magazine, www.reformjudaismmag.org)
Now here is a sample of some comments that I have received. By the way, overall, seven of them have been positive, and three have been negative.
From a former congregant:
I wanted to thank you for your letter in the Reform Judaism magazine. I grew up in a fundamentalist Christian home, escaped and was a strong atheist when I met Joanne. I agreed to raise the girls in Judaism and have, over the years, come to the point where I value my connection to Judaism as one of the most positive aspects of my life.
I know firsthand the anti-Jewish attacks of Christian fundamentalists and their total lack of respect for Jews (and many other groups, but I won't try to list them all - I don't have all day). They may say in public that Jews are the chosen people, but in private, my mother told my daughter (her own granddaughter) that she was going to hell. While I have become less cynical over the years, I remain 100% suspicious of love from a hate group. Your comments were completely on target.
In case you get responses that are not positive, I wanted you to know how much I appreciate your comments.
From a current congregant:
I read your recent News/views article in the recent Reform Judaism and cannot agree with you more. After our visit in March to Israel many of the Israeli Jews that we talked with agree as well. I have great difficulty understanding the other side of this argument which in my prejudice feel 'money talks' and because they give to Israel they should be looked at differently. Thank you for representing us so well and sharing your views with other Reform Jews.
From a current congregant:
I just read your column in the Summer issue of Reform Judaism. I agree with you 100%. As you say, many of Israel's most vocal Christian Fundamentalist defenders undermine the ideals and the culture that make Israel a shining promise for humanity. In the Middle East and elsewhere, short-sighted political alliances of convenience often cause grave long-term problems. I fear that Israel is confronting that exact reality, as is the United States.
Thank you for your considered words, your courageous statement, and your wise leadership on this issue. I hope you will continue to speak out about controversial matters. I believe that is the appropriate and necessary role for a valued community leader.
From a total stranger who seems to like to throw stones from a distance:
Your argument against an alliance with pro-Israel fundamentalist Christian is flawed. You state that their political values clash with ours. They don't, they clash with yours. You may not meet many conservative Jews in Madison, but you are insulated from the real world if you think we don't exist. You denigrate the idea of a preemptive strike against. Iran. It would not cause anywhere near the blood bath that a nuclear armed Iran would. You assume a two state solution is the only way to go, when even the so called "moderate" Abbas refuses to recognize Israel as a Jewish state. You accuse the fundamentalists of being bigots, when you are bigoted against them. But I forget, among secular progressives it is acceptable to be biased against fundamentalists, Catholics, and Zionists. Your friends on the left are at the forefront of the anti Zionist movement, yet you refuse to consider any alliance with our natural allies because you disagree with them politically. How astoundingly short sighted.
From the Israel-based director of the Christian Friends of Israeli Communities (read: settlements), who makes plenty of assumptions from my article:
...While you clearly have no tolerance for the settlement movement and the ideology that we represent, I wonder how you have the chutzpah to denigrate an organization that builds such wonderful relationships between Christians and Jews just because it supports a political or religious position that you disagree with. Is your support of Israel conditioned upon who is the prime minister? Will you withdraw your support of Israel if our country refuses to adopt the "two-state solution?" Perhaps you are not aware of the fact that the recent national elections in Israel sent a very clear message that the people of Israel no longer have confidence in the various peace processes that have been experimented with over the years. The recent campaign of the IDF in Gaza received overwhelming support among Israeli citizens. And perhaps you are not aware of the fact that it is young men who have grown up in the so-called settlements who, today, make up a significant percentage of the officers and soldiers of the IDF. Will you withdraw your support of Israel because the values of these soldiers and officers so clearly clash with your own?...
Back to Rabbi Jonathan:
Although one can say that it’s self-serving to offer the positive comments, I will let them speak for themselves.
The comments of the last writer, the director of the Christian Friends of Israeli Communities, make a great many assumptions. But the statement that I find most surprising is this: “I wonder how you have the chutzpah to denigrate an organization that builds such wonderful relationships between Christians and Jews just because it supports a political or religious position that you disagree with.”
My response:
I think that if one were to read my article again, one would find solid rationale for wanting to distance myself from this organization: Not that I disagree with their political position (though I do) but rather because they act in a political realm and hope for US governmental policy to change according to their view. When this organization, or the Christians United for Israel, expresses its belief, that is their right and privilege. But when they seek to influence United States or Israeli government policy because of their beliefs, I must stand up and forcefully disagree.
This debate will not soon disappear, and I look forward to further discussions on this issue.
Be well.
In the recent edition (Summer 2009) of Reform Judaism Magazine, my friend and colleague Norman Cohen and I undertake to present, in 300 words or less, a spirited dialogue on this question, with Rabbi Cohen saying “yes” and my saying “no.” Below are the two columns, which I commend to you. And what follows are some responses that I have received as a result of Reform Jews – and others – reading these columns and being moved one way or another to answer back to me.
But first, the two columns, pro and con:
Debatable: Should Reform Jews Engage with Pro-Israel Fundamentalists? (Copyright 2009, Reform Judaism Magazine, www.reformjudaismmag.org)
YES by Norman Cohen
There are many good reasons to have a relationship with fundamentalist Christians who consistently advocate pro-Israel positions in the political sphere.
Our Jewish tradition teaches us to say “thank you” and reciprocate with a positive gesture of our own—certainly not to turn our backs on those who extend a hand in friendship.
When our youngsters are bombarded on college campuses with anti-Israel rhetoric and demonstrations, who comes to their defense? Christians who share their love for the State of Israel. And when Israelis are killed and wounded in terrorist attacks, which organizations raise thousands of dollars to provide needed assistance and relief for the victims? Organizations such as Christians United for Israel.
Keep in mind, too, that not all fundamentalist pro-Israel Christian groups try to convert Jews or claim that Jews have been replaced by Christians as God’s chosen people. Christian United for Israel, for example, has denounced such proselytizing philosophies as inappropriately triumphalist.
In maintaining a relationship with Christian fundamentalists, we also have the opportunity for dialogue and influence—to persuade them of Israel’s need to compromise for peace, to make them aware that the Jewish community is not monolithic about politics or social issues, and to offer them new Jewish connections with us.
Reform Jews need to face head-on the bigotry and prejudice many of us have against conservative Christians. We need to publicly acknowledge that they have been among the strongest supporters of Israel at a time when some of our liberal Christian allies on social justice issues have led the charge against Israel through their divestment resolutions and repeatedly fail to condemn Arab terrorism. It is time we give thanks to Christians United for Israel and similar groups who help preserve the safety and the future of the Jewish state.
Rabbi Norman M. Cohen is spiritual leader at Bet Shalom Congregation in Minnetonka, Minnesota.
NO by Jonathan Biatch
Before we engage in alliances with pro-Israel Christian fundamentalists, we must ask: Do their actions help Israel?
Regrettably, the dominant Christian-Zionist organizations advocate policies that undermine Israel’s security and the chances for a peaceful resolution of the Israeli-Palestinian conflict.
For example, Christian Friends of Israeli Communities (CFOIC) actively supports Jewish settlements in the occupied territories as part of “God’s plan for the Jewish nation.” Such encouragement provokes conflict among settlers and Palestinians, impeding progress toward a two-state solution, a policy goal explicitly advocated by the Union for Reform Judaism.
A second such group, Christians United for Israel (CUFI), also opposes territorial compromise. At its 2007 conference, CUFI board member Gary Bauer disparaged the notion of a two-state solution, stating, “We are praying that they [the settlers] never give up…even one centimeter of territory.” Further, CUFI founder and chairman Pastor John Hagee has called for pre-emptive military strikes against Iran that “would trigger nuclear conflict and devastating war and destruction between the Jewish people, God’s chosen people, and the Islamic world.” Such an “end of days” bloodbath is hardly in the interest of Israel or any nation.
Moreover, how can we overlook Hagee’s vehement attacks on the dignity of our gay and lesbian brothers and sisters, his derision of American Muslims as unpatriotic, and his explicit condemnation of liberal Jews as “poisoned” and “spiritually blind” (see www.jewsonfirst.org)?
Common interests and goals, such as support for Israel, can certainly unify people with otherwise divergent views. But when the values of potential political bedfellows clash so fundamentally with our own, we must reject their advances. CFOIC and CUFI are two such unwelcome suitors.
Rabbi Jonathan Biatch is spiritual leader of Temple Beth El in Madison, Wisconsin.
(Copyright 2009, Reform Judaism Magazine, www.reformjudaismmag.org)
Now here is a sample of some comments that I have received. By the way, overall, seven of them have been positive, and three have been negative.
From a former congregant:
I wanted to thank you for your letter in the Reform Judaism magazine. I grew up in a fundamentalist Christian home, escaped and was a strong atheist when I met Joanne. I agreed to raise the girls in Judaism and have, over the years, come to the point where I value my connection to Judaism as one of the most positive aspects of my life.
I know firsthand the anti-Jewish attacks of Christian fundamentalists and their total lack of respect for Jews (and many other groups, but I won't try to list them all - I don't have all day). They may say in public that Jews are the chosen people, but in private, my mother told my daughter (her own granddaughter) that she was going to hell. While I have become less cynical over the years, I remain 100% suspicious of love from a hate group. Your comments were completely on target.
In case you get responses that are not positive, I wanted you to know how much I appreciate your comments.
From a current congregant:
I read your recent News/views article in the recent Reform Judaism and cannot agree with you more. After our visit in March to Israel many of the Israeli Jews that we talked with agree as well. I have great difficulty understanding the other side of this argument which in my prejudice feel 'money talks' and because they give to Israel they should be looked at differently. Thank you for representing us so well and sharing your views with other Reform Jews.
From a current congregant:
I just read your column in the Summer issue of Reform Judaism. I agree with you 100%. As you say, many of Israel's most vocal Christian Fundamentalist defenders undermine the ideals and the culture that make Israel a shining promise for humanity. In the Middle East and elsewhere, short-sighted political alliances of convenience often cause grave long-term problems. I fear that Israel is confronting that exact reality, as is the United States.
Thank you for your considered words, your courageous statement, and your wise leadership on this issue. I hope you will continue to speak out about controversial matters. I believe that is the appropriate and necessary role for a valued community leader.
From a total stranger who seems to like to throw stones from a distance:
Your argument against an alliance with pro-Israel fundamentalist Christian is flawed. You state that their political values clash with ours. They don't, they clash with yours. You may not meet many conservative Jews in Madison, but you are insulated from the real world if you think we don't exist. You denigrate the idea of a preemptive strike against. Iran. It would not cause anywhere near the blood bath that a nuclear armed Iran would. You assume a two state solution is the only way to go, when even the so called "moderate" Abbas refuses to recognize Israel as a Jewish state. You accuse the fundamentalists of being bigots, when you are bigoted against them. But I forget, among secular progressives it is acceptable to be biased against fundamentalists, Catholics, and Zionists. Your friends on the left are at the forefront of the anti Zionist movement, yet you refuse to consider any alliance with our natural allies because you disagree with them politically. How astoundingly short sighted.
From the Israel-based director of the Christian Friends of Israeli Communities (read: settlements), who makes plenty of assumptions from my article:
...While you clearly have no tolerance for the settlement movement and the ideology that we represent, I wonder how you have the chutzpah to denigrate an organization that builds such wonderful relationships between Christians and Jews just because it supports a political or religious position that you disagree with. Is your support of Israel conditioned upon who is the prime minister? Will you withdraw your support of Israel if our country refuses to adopt the "two-state solution?" Perhaps you are not aware of the fact that the recent national elections in Israel sent a very clear message that the people of Israel no longer have confidence in the various peace processes that have been experimented with over the years. The recent campaign of the IDF in Gaza received overwhelming support among Israeli citizens. And perhaps you are not aware of the fact that it is young men who have grown up in the so-called settlements who, today, make up a significant percentage of the officers and soldiers of the IDF. Will you withdraw your support of Israel because the values of these soldiers and officers so clearly clash with your own?...
Back to Rabbi Jonathan:
Although one can say that it’s self-serving to offer the positive comments, I will let them speak for themselves.
The comments of the last writer, the director of the Christian Friends of Israeli Communities, make a great many assumptions. But the statement that I find most surprising is this: “I wonder how you have the chutzpah to denigrate an organization that builds such wonderful relationships between Christians and Jews just because it supports a political or religious position that you disagree with.”
My response:
I think that if one were to read my article again, one would find solid rationale for wanting to distance myself from this organization: Not that I disagree with their political position (though I do) but rather because they act in a political realm and hope for US governmental policy to change according to their view. When this organization, or the Christians United for Israel, expresses its belief, that is their right and privilege. But when they seek to influence United States or Israeli government policy because of their beliefs, I must stand up and forcefully disagree.
This debate will not soon disappear, and I look forward to further discussions on this issue.
Be well.
Subscribe to:
Posts (Atom)