Min haMuvhar

Op Eds on Israel and the Jewish People

Op-Ed Pieces by Rabbi Marc D. Angel

Is the American Dream Imploding?


(This piece appeared in The Jewish Journal of Los Angeles, March 13, 2024.)


My middle name is Dwight.


That name symbolizes a great American story.


My grandparents, born in Turkey and the Island of Rhodes, arrived in the United States in
the first decades of the twentieth century. They settled in Seattle, Washington, in the emerging
community of Judeo-Spanish-speaking Sephardic Jews.


My mother’s father was a barber. My father’s father had a shoeshine stand. They arrived
in America with little money, little formal education, but great courage and hope. They left
impoverished communities in the old world to raise their families in the land of freedom and
opportunity.


Like most immigrants of that time, my grandparents wanted their families to adapt to
America. Their children attended public school and grew up as a transition generation between
the old world and the new. My generation were full-blooded Americans.


I was born in July, 1945, and named after my maternal grandfather Marco Romey. But
my mother added a middle name, Dwight, after General Dwight David Eisenhower. I was named
after an American hero. I was an organic part of American life.


In school, we pledged allegiance to the flag of the United States every day. We learned
about Washington and Jefferson and Lincoln. They were our forefathers. Our relatives served in
the American military. Our mothers and aunts knitted clothes for American soldiers. We were in
America not as guests but as equal members of society,


My generation, almost all the grandchildren of immigrants, were well educated, hard-
working and sincere believers in the American Dream. We were better educated and more
affluent than our grandparents—exactly as they had hoped would happen. Our goal was to be
constructive members of society and to contribute to the ongoing flourishing of America.


With our children and grandchildren, we thought that the American Dream would
continue to thrive and expand. But it seems that American society is increasingly marred by anti-
Semitism, racism, and violence. The virus of hatred has infected political life, universities, and
businesses. The virtues of America are often under-appreciated while the sins of America are
highlighted and exaggerated. America is undergoing a spiritual, social, and political implosion. It
has become difficult to feel that we are “one nation, under God, indivisible, with liberty and
justice for all.” The forces of hatred and divisiveness have become more brazen.


My middle name is Dwight, and I am proud to be a bearer of the American Dream. My
name symbolizes the dream of immigrants to identify with America, to become full-blooded
Americans. America is at risk of losing that dream. It needs to restore confidence and pride in
America as a bastion of freedom and opportunity, a land where people of all religions and races

can feel safe and secure, where everyone can work together for the betterment of society as a
whole.


Let us not forget the American struggles for freedom, democracy, and opportunity. Let us
build on the American Dream for ourselves and for our future generations.


I want to believe in that future, sure as my middle name is Dwight.
 
The Hatred Syndrome
(This piece appeared in The Jewish Link, April 11, 2024.)


It is a strange feeling to be hated by people who don’t know you and don’t want to know
you. It is perplexing to hear people calling for your death and the death of all your people
without ever considering your humanity, your goodness, your contributions to society.


Haters don’t see their victims as fellow human beings. They create and foster ugly
stereotypes. They promote outrageous conspiracy theories that dehumanize their targets.
Hatred is an ugly thing. It not only promotes hatred of the perceived enemy, but it distorts
the lives of the haters themselves. Energy and resources that could be utilized to build
compassionate societies are instead diverted to hatred, weaponry, death, and destruction.


We have always been aware of an undercurrent of anti-Semitic and anti-Israel attitudes,
but things today seem qualitatively and quantitatively different. We witness throngs of people
throughout the United States and throughout the world who brazenly and unabashedly call for
the annihilation of Israel and the murder of Jews. The public display of raw hatred is alarming.


I suspect that many of those spewing hatred of Israel and Jews don’t even know Israelis
or Jews in person. They don’t hate actual Jews; they hate stereotypes of Jews. They are
indoctrinated with propaganda and are fed a stream of lies about Israel and about Jews. The
haters are steeped in their hateful ideology and are not interested in civil dialogue and
relationship with actual Jews and Israelis. They know little or nothing about the connection of
Jews to the land of Israel going back thousands of years, from biblical times to the present.


So why do so many haters take aim at Jews and Israel? Some of this hatred stems from
anti-Jewish religious teachings. Some of it stems from jealousy at the phenomenal success of
such a tiny group. Some people spew hatred as a way of making themselves seem important, as
though picking on Jews somehow makes them appear stronger and braver.


Erich Fromm has written of the syndrome of decay that “prompts men to destroy for the
sake of destruction and to hate for the sake of hate.” Many people poison their own lives with
hatred and only feel truly alive and validated when they express hatred of others.


When societies allow hatred to flourish, they are sowing the seeds of their own
destruction. When universities, media, and political forums condone blatantly anti-Jewish
intimidation and violence, the infection spreads well beyond Jews. Civil discourse is threatened.
Respectful dialogue is quashed.


All who stand for a civil society must not be intimidated by the haters, bullies, and
supporters of terrorism. The syndrome of hate eats away at the foundations of society. It must not
be allowed to prevail.


Rav Nahman of Bratslav taught: The whole world is a narrow bridge (precarious), but the
essential thing is not to be afraid, not to be afraid at all.

 

Thoughts on Israel and the Jewish Future
(This piece appeared in The Jerusalem Post, April 30, 2024.)


In the short term, things look very difficult. Israel is in the midst of military
confrontations with Hamas, Hezbollah, and Iran. In spite of the remarkable achievements of the
IDF in Gaza, the war lingers on with no clear end in sight. Israel faces increasing international
censure from the United Nations, the International Court, and from political leaders around the
world. American college campuses are rife with anti-Israel activity. Radical Hamas supporters
unashamedly call for the destruction of Israel and the murder of Jews.


We all feel the pain and the pressure. We are going through a protracted nightmare. And
it won’t likely get better in the short term.


But the crisis will pass, sooner (hopefully!) or later. How can things change for the better
in the long term?


Israel must conclude its war in Gaza as quickly and effectively as possible. It must work
with allies to put into place a responsible Palestinian leadership that will eschew ongoing warfare
and that will work peacefully with Israel for the benefit of all. It cannot ignore the Palestinian
issue or let it fester endlessly. 


Israel has taken great strides forward through the Abraham Accords. The more Arab and
Muslim countries recognize Israel, the more secure Israel becomes. Formal diplomatic relations
with Saudi Arabia would be a potential game changer in the Middle East. Aside from the
political and economic benefits, it would undercut the hateful voices that call for Israel’s
destruction. It would make it clear that Israel is strong, creative, and a genuine partner with other
nations seeking a harmonious region.


While short-term challenges must be faced courageously, we need to focus on long-term
resolutions of problems. It isn’t realistic to expect that the deep hatred of our enemies will
dissipate overnight. The ugly anti-Zionism and anti-Semitism that have exploded in recent
months will not suddenly cease. But visionary leadership can help us move gradually and
intelligently beyond the problematic status quo. In spite of all the battles and threats, we need to
formulate sensible strategies to bring us to a lasting peace.


We need to be strong to defend ourselves from our enemies; but we need special strength
and blessing to work for and attain peace. Indeed, it may well be more difficult to achieve peace
than to win wars. 


“The Lord gives strength to His people, may the Lord bless His people with peace.”

 

Beyond Victimhood: A Positive Jewish Message
(This piece appeared in The Jerusalem Post, May 29, 2024.)


The Holocaust, understandably, haunts the Jewish people. We can never forget the
millions of Jews who were tortured and murdered by the Germans and their collaborators.
Whenever a crisis erupts that threatens Jews, there is an almost visceral reaction to call up the
memory of the Holocaust.


After the Hamas massacre of Israelis on October 7, the Jewish media were quick to report
that this was the highest number of Jews murdered in a single day since the Holocaust.
In attempting to combat anti-Semitism in New York, a program was initiated to bring all
eighth-grade students to the Museum of Jewish Heritage, where they could learn about the

Holocaust. When international leaders visit Israel, a visit to Yad Vashem is almost always part of
the itinerary.


The prevailing wisdom is that when people—especially young people—learn about the
horrors of the Holocaust, they will become more sympathetic toward Jews and aware of the
dangers of religious and racial hatred. With more knowledge about the Holocaust, it is assumed
that people will be less prone to anti-Semitic attitudes and behaviors.


The various efforts at Holocaust education have had a positive impact on many. And yet,
Holocaust education—unless handled very well—can have negative consequences. For those
steeped in anti-Jewish hatred, the Holocaust may actually encourage their anti-Semitism. They
view Jews as a despised minority group that is an easy target for hatred and violence. They see
that millions of Jews were systematically slaughtered while much of the world stood aside. In the
minds of rabid Jew-haters, the Holocaust is an ideal, not a disaster.


While maintaining the memory of the Holocaust is surely very important, we need also to
project a positive image of Jews, Judaism, and Zionism. Much of the anti-Semitism we face
today is directly related to anti-Zionism. We need to focus on conveying the historical
connection of the Jewish people to our land going back to biblical days.


Even after being exiled from the Land of Israel several times over the millennia, in the
last instance at the hands of the Romans in 70 CE, the Jewish People have continued to live in,
pray for, and dream of a return to their historic homeland.


After nearly 1,900 years, the Jews gained sovereignty over their land with the
establishment of the modern State of Israel. This is one of the most amazing adventures in
human history. For an ancient people to return to their historic homeland and build a dynamic,
democratic society is an unprecedented story of courage, faith, and persistence.


Our story is truly inspiring and full of hope, spirituality, creativity, courage, and
resilience. Despite all the hurdles we have had to face—and still face—the Jews are a strong and
vibrant people. We need to tell our story in a confident voice—not as propaganda, not in sound
bites, but in a sophisticated and intelligent way that will convey the power of the Jewish
experience.


The re-emergence of a sovereign Jewish state is a remarkable historic achievement. Yet,
as we know, it has not been received with love or understanding by many in the Arab world. In
particular, we face those who foster the Hamas ideology that negates the Jewish right to our own
land.


The goal of the haters, by their own admission, is the destruction of Israel and the Jewish
people. And while wars on the battlefield can achieve military victories for Israel, ultimate
victory will come only when the ideology of hatred is defeated. Just as Israel devotes so much
courage and brilliance to its physical defense, it needs to devote equal—and more—courage and
brilliance to fighting the murderous ideology that has infected many beyond Hamas.
To combat this ideology of hatred, we need more than Holocaust education.


We need a powerful, positive presentation of Jewish history, Jewish connection to the
land of Israel, Jewish idealism, and Jewish striving for peace and mutual understanding.
We would do well to remember the prophecy of Isaiah (42:6), who relates God’s
wondrous promise to the people of Israel that they will become “a light unto the nations.” We
need to focus on the light; on what we have given, are giving, and can give to the world.
Isaiah (51:3) foresaw a time like ours when the wasteland that was Israel turned into a
beautiful and thriving country: “For the Lord comforts Zion; He comforts all her waste places

and makes her wilderness like Eden, her desert like the garden of the Lord; joy and gladness will
be found in her, thanksgiving and the voice of song.”
That is Zionism, that is Judaism, that is the aspiration of the Jewish people.


 
Refining Our Messaging on Anti-Semitism
(This piece appeared in The Jewish Journal of Los Angeles, August 20, 2024.)


 We are rightfully concerned with anti-Semitism and anti-Zionism, and we are quick to
publicize every instance of malice and injustice against our people. Our media decry the spread
of Jew-hatred. Our various spokespeople lament the increase in anti-Semitic acts, especially
since October 7.


It is important to expose and combat anti-Semitism and anti-Zionism with all our might.
But is our messaging unwittingly actually leading to an increase in Jew-hatred?


In his book, Subliminal, Dr. Leonard Mlodinow discusses a surprising phenomenon.
Public service announcements sometimes backfire. For example, some ads urge visitors to
national parks not to litter. In one controlled study, an ad denounced littering—and this resulted
in less littering. But another ad included the phrase “Americans will produce more litter than
ever.” This ad actually led to an increase in littering. Dr. Mlodinow points out that the subliminal
message of the latter ad is that it’s really okay to litter; everyone is doing it! (pp. 170–171).


When people are constantly told that anti-Israel sentiment is rampant, subliminally at
least some of them will think: It’s okay to hate Israel, lots of people do. If people are given
statistics that anti-Semitic or anti-Israel acts are increasing dramatically, at least some of them
will conclude that if so many people hate Jews and Israel, it’s okay for me to do so also. 
Publicizing anti-Israel and anti-Jewish behavior can be a double-edged sword. We need
the world to know what’s happening and rally good people to fight the injustices against us. But
by highlighting how many people hate us, we actually may be encouraging closet anti-Semites to
come out into the open with their venom. The more visibility anti-Semites have, the more they
create a snowball effect drawing others into the hatred syndrome.


In another of his books (Emotional), Dr. Mlodinow writes about psychological contagion.
Research is being done about “the spread of emotion from person to person or throughout an
organization or even an entire society” (p. 184). When crowds get fired up against Israel and
against Jews, the hatred can become “contagious.” It is difficult to combat this type of
psychological contagion; but just condemning it will not make it disappear.


We fight the anti-Semites and anti-Zionists by strengthening our own communities; by
insisting on prosecution of hate crimes; be electing pro-Israel officials; by working with good
people to foster civil society. But we also have to promote positive messaging to the general
public.


Instead of constantly publicizing the increase in anti-Jewish words and deeds, we ought
to be emphasizing the many millions of people who admire and support Israel and Jews. Instead
of giving front page attention to anti-Israel “celebrities” we ought to highlight the pro-Israel
voices and reserve the bad actors for the back pages. 


The overwhelming majority of the public abhors terrorism. They resent “activists,” i.e.,
haters who block highways, disrupt college campuses, vandalize businesses, attack innocent
individuals on the basis of religion, race, nationality, or other reasons. Instead of the media

showering so much attention on the haters, we should be demanding even more attention on
those who promote civility, mutual respect, and intergroup cooperation.
We certainly must condemn and fight anti-Semitism and anti-Zionism. But our
messaging must be positive and must draw on the goodwill of millions of people who appreciate
the values of Israel and the Jewish People. 

 

An Israeli Peace Initiative
(This piece appeared in The Jerusalem Post, August 25, 2024.)


 Maimonides described messianic times as an era when Israel would simply be left alone
in peace. In his Mishneh Torah, in the “Laws of Kings and Wars” (12:4), he writes: “The Sages
and the prophets did not yearn for the messianic era in order to have dominion over the entire
world, to rule over the gentiles, to be exalted by the nations, or to eat, drink, and celebrate.
Rather, they desired to be free to involve themselves in Torah and wisdom without any pressures
or disturbances, so that they would merit the world to come.”


Imagine a time when Israel—and the Jewish People as a whole—would not be subject to
hatred, violence, terrorism, or war. Imagine a time when we could devote all our energies to our
minds and spirits, to maintaining a righteous and prosperous society. Unfortunately, we still live
in an unredeemed world, and the messianic dream seems further away than ever. But we must
not give up on this goal.


At present, Israel is engaged in conflict with Hamas, various Palestinian terror groups,
Hezbollah, the Houthis, and, of course, Iran. The Jewish State is also confronted with a growing
number of countries that are choosing to recognize a Palestinian state without due concern for
Israel’s vital interests. Jews in the Diaspora are facing anti-Semitism in the media, on college
campuses, and by pro-Palestinian mobs.


How can we dream of a time of peace when our current reality is very far from being
peaceful? The answer is that we must not abandon our dream, regardless of all the negative
elements in our world. We must envision and work for a new era of peace.


However, it appears hopelessly naïve to speak of peace at a time like this. The haters are
not interested in peace, unashamedly calling for the annihilation of Israel and the murder of
Jews. Islamic fundamentalism and Palestinian nationalism fan the hatred. Iran uses its power and
money to foster violence against Israel. The animosity seems intractable.


Does it make sense to plan for the “day after” when that day seems so remote? On the
other hand: Does it make sense not to plan for the “day after”?


Our real enemy is hatred. 


It is hatred that fuels Iran, Palestinian terrorists, and anti-Semites in general. It isn’t likely
that we’ll be able to eradicate all hatred, but we can make inroads and turn the tide.
Dr. Leonard Mlodinow of Cal Tech, in his book Emotional, discusses “psychological
contagion” through which attitudes are transmitted. He reports on research regarding “the spread
of emotion from person to person or throughout an organization or even an entire society” (p.
184). A psychological climate emerges that draws people into the “contagion.” Certain ideas and
attitudes take on a snowball effect. The contagion cannot be staunched unless a powerful
“counter-contagion” takes hold.

When crowds get fired up against Israel and against Jews, the hatred is “contagious.”
Haters are emboldened when others are drawn into their group. The more haters, the more people
are driven to commit violent acts and speak malicious words.


Israel needs to undertake a serious peace offensive. 


It has demonstrated its amazing military prowess and must continue to be as powerful as
possible. At the same time, it can help create positive “psychological contagion” that will draw
people to its vision for a peaceful future.


Israel has already made dramatic strides forward with the Abraham Accords. It would be
significant if Israeli leaders would publicly meet with the leaders of the Arab countries included
in the accords. The world needs to see that Israel and Arab nations respect and cooperate with
each other. 


People need to sense that a wider network of peaceful relations is possible.
The world also needs to hear from Israeli Arabs who are demonstrating allegiance to
Israel and working with Israeli Jews to build a better society. Israeli Arabs are successful in so
many ways. Their stories are very important.


Israel and Saudi Arabia have been considering a path toward mutual recognition. If this
can be achieved, it will be a dramatic step on the path to a wider regional détente.
At present, the ayatollahs have firm control in Iran, but it is possible that, at some point,
the opposition will rise and topple the regime. If Iran can be freed of Islamic fundamentalist rule,
there can be an opening for civil relations with Israel. We must make it clear—loudly and
often—that we have no interest in war with Iran.


As Israel promotes a serious peace initiative, it will need to relate to the Palestinian
people. The status quo of ongoing terrorism and war is certainly not in the interest of Israel, and
not in the interest of the Palestinians. It does seem almost impossible at this time to find a
responsible Palestinian leadership that will negotiate reasonably with Israel; there have been so
many failed attempts in the past. But our long-term vision must transcend the current realities
and plan strategically for a long-term détente with the Palestinians.


A serious peace initiative is in Israel’s interest. It will help turn back the anti-Israel and
anti-Semitic psychological contagion and replace it with a growing respect and support for Israel
and the Jewish people.


Maimonides taught that our goal for messianic times is simply to be left in peace, to be
free of hatred and wars. We need to keep this goal in mind—and work to bring this vision into
reality.
 
Blessings and Curses


(This piece appeared in The Jerusalem Post, October 31, 2024.)


“And I will bless them that bless you, and anyone who curses you I will curse” (Bereishit
12:3).


God called on Abram to move from his birthplace and to set off for a new land. Abram
was to lay the foundations for a righteous society that recognized the One God and that
repudiated all forms of idolatry. God promised Abram that he would be a blessing to all the
families of the earth.


Setting new standards of faith and morality, Abram would attract followers. But he would
also be the target of enemies who resented his teachings. So God reassured Abram that God will

bless those who bless him and curse those who curse him. God’s promise is echoed in the
blessing later given to the Israelites by Bilam: “Blessed be everyone who blesses you, and cursed
be everyone who curses you” (Bemidbar 24:9).


 Throughout the history of our people, surely there have been many who have been
blessed by their blessing us. Many millions of people have led happier and more meaningful
lives by their attachment to the Hebrew Bible. Many have blessed, and have been blessed by, the
many contributions of the Jewish People to civilization.


Likewise, throughout history, there have been many who have cursed us and have
committed every sort of atrocity against us. But in what ways have they themselves been cursed
by God? It sometimes (often?) feels that the haters are not subjected to the wrath of God. In our
own times, we see anti-Semites/anti-Zionists eagerly cursing and threatening us. Although we
are blessed with a strong State of Israel and a robust diaspora community, the enemies are
relentless. We wonder: In what way is God cursing those who curse us?


Perhaps God’s blessings and curses are not externally imposed, but are consequences of
people’s own choices in life.


The Torah presents two paths for humanity. The positive essence of Judaism teaches us
to choose life, love our fellow human beings, serve the Lord faithfully. All who attach
themselves to these ideals are themselves blessed. They live constructive, love-filled lives. Their
faith strengthens them in good times and bad.


But those who curse us and our teachings are thereby choosing a destructive way of life.
Their hatred poisons their lives. By cursing us and what we represent, they actually bring a curse
upon themselves.


When the State of Israel was established in 1948, the Arab world exploded in hatred of
the Jewish State. In all these years, Palestinians and supporters have invested billions of dollars
in weaponry, tunnels, anti-Israel boycotts. What is the result of all this hatred? Instead of having
a peaceful and prosperous Palestinian society, the Palestinians are cursed with an ongoing legacy
of hatred, violence, and loss of life. They have raised generations of haters rather than
generations of those who choose life, who bless Israel as a partner in peace and prosperity.
More generally, those who curse and hate Israel thereby undermine their own lives.
Instead of devoting their energies, talents and resources in constructive ways, they embrace a
negative way of life.


When God assured blessings for those who bless Israel and curses for those who curse
Israel, these were not idle promises. They are fulfilled every day of the week.
We surely would like the haters to re-think their destructive ways and free themselves of
the curses they have brought upon themselves and others.


Those who choose blessing and life are themselves blessed. Those who choose cursing
and death are themselves cursed.
 
Reclaiming Bible Zionism


(This piece appeared in The Jewish Link, December 12, 2024.)
 

What is Zionism after all?

The term seems to have originated in the 1890s by Nathan Birnbaum, founder of the
Kadimah nationalist Jewish students’ movement. Theodor Herzl popularized the term as the
expression of the Jewish People’s national aspiration to return to their historic homeland in Zion.


The term “Zionism” is often used by friends and enemies of Israel without proper
reference to its historic roots in biblical times. Zionism didn’t just pop up in a vacuum, as though
it was a new and artificial framework for Jews to return to their land. Although the term as a
political movement dates from the late nineteenth century, it in fact encapsulates thousands of
years of Jewish attachment to their historic homeland.


Zion is mentioned over 150 times in the Hebrew Bible. While originally referring to
Mount Zion, it came to refer to Jerusalem and then to all the land of Israel.


Rabbi Dr. Henry Pereira Mendes, who was associated with the historic Spanish and
Portuguese Synagogue of New York from 1877 to 1937, advocated what he called “Bible
Zionism.” He was proud of the fact that Theodor Herzl asked his cooperation in organizing the
Zionist movement in the United States. Dr. Mendes was elected vice-president of the Federation
of American Zionists and a member of the actions committee of the World Zionist Organization.
He believed that Zionism had the goal of establishing a Jewish State founded upon the principles
and ideals of the Jewish religious tradition. In a letter to Haham Gaster of London (July 21,
1903), Dr. Mendes wrote: “Here is true work for Zionists: to keep Hebrews true to Jewish life,
Jewish law, Jewish sentiment.”


Dr. Mendes taught that “Bible Zionism” aspired to go beyond simply providing a
homeland for Jews. It had a universal message and goal: “Peace for the world at last and the
realization of reverence for God by all men. These are the essentials for human happiness.
Zionism stands for them.”


We rarely hear about “Bible Zionism” from Israeli political leaders, media, or the various
Zionist organizations worldwide. But wouldn’t it be nice if leaders and opinion makers reclaimed
“Bible Zionism” and reminded the world at every opportunity of the biblical roots of Zionism?


“Bible Zionism,” as Rabbi Mendes pointed out, has a dual agenda. It stresses the national
aspirations of the Jewish People to live in their own historic homeland and foster their religious
and cultural traditions. The prophet Isaiah foresaw that Jews will “come to Zion with songs and
everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing will
flee away” (Isaiah 35:10). He taught that “Zion will be redeemed with justice and those that
return to her with righteousness” (1:27).


But “Bible Zionism” also points to the ultimate victory of justice and righteousness for
Israel and the entire world. Isaiah taught that many people shall come to Zion “for out of Zion
shall go forth Torah and the word of the Lord from Jerusalem” (Isaiah 2:3). Isaiah looked to the
day when “the nations shall see your righteousness and all kings your glory” (62:1–2). The
prophet Zechariah (8:3) taught that the Lord has returned to Zion and that “Jerusalem shall be
called the city of truth and the mountain of the Lord of hosts the holy mountain.” Zion was to be
a bastion of truth, justice and wisdom for the entire world.


Recent months have seen ugly manifestations of anti-Zionism throughout the world. The
haters have distorted the meaning and mission of Zionism. We need to embrace “Bible Zionism”
in every forum to set the record straight.


 The Psalmist sang (122:6): “Pray for the peace of Jerusalem; they who love you will
prosper; peace be within your walls, prosperity within your palaces.” Just as those who love and
support Zion will be blessed, the Psalmist warns (129:5): “May all who hate Zion be put to
shame and turned back.”

As for us, we must heed the words of Isaiah (62:1–2): “For the sake of Zion I will not
hold my peace, and for the sake of Jerusalem I will not be still, until her righteousness goes forth
like radiance and her salvation like a burning torch.”

Surprised by Anti-Semitism/Anti-Zionism? Yes and No


(This article appeared in The Jewish Journal of Los Angeles, December 23, 2024.)


Although Jews have faced anti-Semitism from time immemorial, it always comes upon
us as something new. It surprises us. We don’t understand it.


We strive to be good people, good citizens; we are kind-hearted and generous. We devote
ourselves to the education of our children, to the betterment of society, to justice and
compassion. We have our share of faults along with all other human beings; but by and large, we
are a good, responsible, hard-working community.


And yet, no matter what we do, people hate us! They don’t see us as individual human
beings but as a vast stereotype. They don’t care if we are religious or not religious; if we are
liberals or conservatives. If we are Jewish, they are against us and want to hurt us.
It was once thought that the establishment of the State of Israel would bring anti-
Semitism to an end. After all, Jews would then have a feeling of security in the world, a safe
haven where no one would bother us.


But the Jewish State has simply become a new target for the anti-Semites. They now
couch Jew-hatred for hatred of “the Zionists.” Anti-Semites don’t have a problem with Hamas
firing thousands of missiles at civilian centers in Israel; but when Israel responds by bombing the
enemy, Israel is immediately condemned and vilified by the haters. For the anti-Semites, Israel is
always wrong regardless of what it does or doesn't do.


Happily, there are many millions of people who feel warmly toward Jews and the Jewish
State. Happily, many millions of people admire the accomplishments of the State of Israel in the
face of so many obstacles; they respect Israel’s right—and obligation—to defend its citizens.
But when we see outbreaks of blatant anti-Jewish violence, anti-Jewish rhetoric, anti-
Israel demonization—it surprises and pains us!  In spite of thousands of years dealing with anti-
Jewish hatred and persecution, we still are not used to it. We somehow think that humanity will
improve, will judge us fairly. We grow optimistic at any sign of peace and understanding, mutual
cooperation, and solidarity.


We keep telling ourselves that most people are good and that reason will ultimately
prevail. The haters will eventually overcome malice and violence; they will realize the value of
peaceful and respectful cooperation. In a world of over seven billion human beings, surely there
must be room for the infinitesimal presence of 15 million Jews. In a world with so many
countries, surely there must be room for one tiny Jewish State that wants nothing more than to be
able to live in peace and security.


But the anti-Semites and anti-Zionists don’t really care. They don’t want to be reasoned
with; they don’t want to listen. They have their agenda of hate.


Saul Bellow, the American novelist who won the Nobel Prize for Literature in 1976,
wrote in his book To Jerusalem and Back: A Personal Account: “…There is one fact of Jewish
life unchanged by the creation of a Jewish state: you cannot take your right to live for granted.
Others can; you cannot. This is not to say that everyone else is living pleasantly and well under a

decent regime. No, it means only that the Jews, because they are Jews, have never been able to
take the right to live as a natural right….This right is still clearly not granted them, not even in
the liberal West.”


Bellow’s complaint is not new. Jews throughout the generations have had to face the
same stark reality: Jews, because they are Jews, cannot take the right to live as a natural right.
That’s the sad part of the story.


But that’s not the end of the story. Even if there has long been hatred and violence
directed against Jews…we are still here! We continue to live, to thrive, to hope.
The late Jewish thinker, Simon Rawidowicz, wrote an essay about “Israel: The Ever-
Dying People.” He noted that Jews have often felt that theirs was the last Jewish generation.
Jewish survival seemed hopeless. But although we were “ever-dying,” we were in fact ever-
living! We often felt despair; but hope and persistence prevailed. Jews found ways to overcome
all who would decimate us.


Although current manifestations of anti-Semitism and anti-Zionism are ugly and painful,
we must take the long view of things. This isn’t the first period of Jewish history where Jews
faced viciousness and violence. It likely won’t be the last period either. But long experience has
taught us to stay strong, stay confident, stay positive. The challenge to our generation is to stand
tall as Jews, to stand strong on behalf of Israel.


And we do look forward to a time when humanity will overcome the disease of anti-
Semitism. Meanwhile, we recall the words of Rav Nahman of Bratslav: All the world is a narrow
bridge; the essential thing is not to be afraid, not to be afraid at all.

The Jews of Rhodes and Cos: In Memoriam

(Rabbi Marc D. Angel is Director of the Institute for Jewish Ideas and Ideals. A descendant of Jews of Rhodes, his doctoral dissertation (and first book) was a history of the Jews of Rhodes.)

One of the great writers of the 20th century, himself a Holocaust survivor, was Primo Levi. In his book, Other Peoples’ Trades, he reminisces about his childhood home in Turin, Italy. In his nostalgic description, he remembers how his father would enter the house and put his umbrella or cane in a receptacle near the front door. In providing other details of the entrance way to the house, Primo Levi mentions that for many years “there hung from a nail a large key whose purpose everyone had forgotten but which nobody dared throw away (p. 13).”

Haven’t we all had keys like that? Haven’t we all faced the mystery of an unknown key! What door will it open? What treasures will it unlock? We do not know where the key fits…but we are reluctant to toss it out. We suspect that if we did discard the key, we would later discover its use; we would then need it but no longer have it!

The key might be viewed as a parable to life. It is a gateway to our past, our childhood homes, our families, our old schools, old friends. Over the years, we have forgotten a lot…but we also remember a lot. We dare not throw away the key that opens up our memories, even if we are not always certain where those memories will lead us.

The mysterious key not only may open up or lock away personal memories; it also functions on a national level. As Jews, the key can unlock thousands of years of history. Today, with trembling, we take the key that opens memories of the Jews deported by the Nazis in late July 1944, the brutal torture and murder of the Jews of Rhodes and Cos.
Some doors lock away tragedies so terrible that we do not want to find the key to open them. But if we do not open them, we betray the victims and we betray ourselves.

I remember my first visit to Rhodes in the summer of 1974, as I was completing my doctoral dissertation on the history of the Jews of Rhodes. I had intended to stay for several weeks; but I left much sooner. I felt very uncomfortable as I walked through the once Jewish neighborhood, now almost totally devoid of Jews. I instinctively resented the many well-tanned European tourists strutting through the streets without a care in the world. I felt that I was witnessing a circus built atop a graveyard.

The Jews are—unfortunately—well experienced in coping with tragedy. How have we managed to flourish for all these many centuries? How have we maintained an indomitable optimism in spite of all that we have endured?

Some years ago, Rabbi Levi Yitzchak Horowitz (known as the Bostoner Rebbe) wrote an article in which he described two concepts in the Jewish reaction to the destruction of our Temples in Jerusalem in antiquity. During those horrific times when the first Temple was destroyed by the Babylonians in 586 BCE and the second Temple was razed by the Romans in 70 CE, the Jewish people may have thought that Jewish history had come to an end. Not only was their central religious shrine destroyed; many hundreds of thousands of Jews were murdered, or sold into slavery, or exiled from their land.

The rabbinic sages of those times developed ways to remember the tragedies—but not to be overwhelmed and defeated by them. One concept was zekher lehurban, remembering the destruction. Customs arose to commemorate the sadness and sense of loss that pervaded our people’s consciousness. One custom was not to paint one’s home in full but to leave a part of the ceiling unpainted…zekher lehurban. Fast days were established to commemorate the destructions; dirges were composed to be chanted on those sad days. On Tisha B’Av we sit on the floor as mourners…zekher lehurban. Even at a wedding—a happy occasion—the bridegroom steps on a glass to remind us that all is not well in the world; the shattering experiences of antiquity and the destructions of our Temples continue to be remembered.

But our sages developed another concept as well: zekher lemikdash, remembering the Temple. Practices were created whereby we literally re-create the rites and customs that took place in the Temple. At the Passover Seder, we eat the “Hillel’s sandwich”—zekher lemikdash, to re-enact what our ancestors did in the Temple in Jerusalem in ancient times. During Succoth, we take the lulav and etrog for seven days and we make hakafot in the synagogue—zekher lemikdash, to re-enact the practices of the ancient Temples. We treat our dinner tables as altars, akin to the altars in the Temples: we wash our hands ritually before eating; we put salt on our bread before tasting it—zekher lemikdash. Our synagogues feature the Ner Tamid, eternal light; they often have a menorah—because these things were present in the ancient Temples.

Whereas zekher lehurban evokes sadness and tears, zekher lemikdash evokes optimism. We carry the Temple ritual forward…even in the absence of the Temples. We continue to live, to thrive, to move forward.

Rabbi Levi Yitzchak Horowitz wisely observed: “Our people has come to deal with its need to mourn in an unusual, almost paradoxical way. We not only cry in remembrance of the Temple, we dance too.”

Among our Sephardic customs is the meldado, a study session held on the anniversary of the death of a loved one. I well remember the meldados observed in my childhood home and in the homes of relatives. Family and friends would gather in the hosts’ homes. Prayer services were held. Mishnayot were read. The rabbi would share words of Torah. The event evoked a spirit of family and communal solidarity, solemnity, reminiscing. But meldados were not sad occasions! After the prayers and study, there was an abundance of food prepared by the hostess. People ate, and chatted, and laughed. People would remember stories about the deceased person whose meldado was being observed, drawing on the good and happy memories. The memorialized person would have wanted family and friends to celebrate, to remember him or her with happiness and laughter.

Today, we are in a sense observing the meldado of our fellow Jews in Rhodes and Cos who were humiliated, tortured and murdered…solely because they were Jews. When the key to the past opens to the Holocaust, we cannot help but shudder. We are shocked by the mass inhumanity of the perpetrators. We are distressed by the suffering of so many innocents.

But our key must open doors beyond grief and despair. Those Jews who died in the Holocaust would not want us to mourn forever. They would want us to respect their memories by carrying on with life, by ensuring that Jewish life flourishes, by maintaining classic Jewish optimism and hope.

We come together as a community, very much as the victims of the Holocaust would have appreciated. We sense strong bonds of solidarity as we pray in this synagogue—Congregation Ezra Bessaroth—that was established over a century ago by Jews who had come to Seattle from Rhodes. We sing the same prayers, chant the same melodies that the Holocaust victims prayed and sang. We announce to them, and to the world: we are alive, we are carrying forth our sacred traditions, we have not forgotten and will never forget. Our key is firmly in hand.

Years ago, my wife and I took our children to Rhodes. On the Friday night that we were there, our son Hayyim and I led services in the Kahal Shalom, in the same style as services here at Ezra Bessaroth. The synagogue in Rhodes was empty except for a minyan of tourists. Yet, I felt that our voices went very high, that the ghosts of all the earlier generations of Rhodeslies somehow heard our prayers and rejoiced that the tradition has continued through the next generations.

I had that same feeling here in synagogue this morning. We are not only praying for ourselves; we are in some mysterious way praying with our ancestors, with all the earlier generations of our people. Our generation is linked with theirs; our lives are tied to theirs. And our generation is linked to the younger generations and the generations yet to come. The eternal chain of the Jewish people is indestructible.

The keys of life open up many doors of sadness and consolation, many doors of commitment, joy and rebuilding. Each of us, knowingly or unknowingly, carries a key to the Jewish future of our families and our communities. As we remember the Jewish martyrs of Rhodes and Cos, we also must remember the sacred privilege that is ours: to carry forth with a vibrant, happy and strong Jewish life.

Am Yisrael Hai. Od Avinu Hai. The people of Israel lives; our Eternal Father lives.

Wise, Naïve, Foolish and Dumbfounded: Thoughts for Pessah

Thoughts for Pessah

by Rabbi Marc D. Angel

The Haggada features the “four children” to whom parents are to explain the message of redemption from slavery. They are presented as four different individuals, each of whom requires a distinctive approach. The wise child is given full explanations; the naïve is given a simple story; the wicked is chastised; the dumbfounded is fed answers to questions never asked.

But what if we see these four children not as different people—but as aspects of just one person, ourself?

The grand message of Pessah is redemption from servitude. While the focus is on the national liberation of the Israelites from Egyptian oppression, the theme also relates to the life of individuals. We each have experienced moments when we’ve felt oppressed, unappreciated, abused, spiritually exiled. We’ve also experienced moments of validation, exultant victory, love and joy. Life is a series of ups and downs, oppressive moments and moments of liberation.

Sometimes the world perplexes us. We feel helpless in the face of challenges confronting humanity as a whole and Jews in particular. The problems seem so vast: warfare, climate change, crime, economic downturns etc. Is disaster inevitable? We can’t even verbalize all our concerns and anxieties.

Sometimes we feel so mentally overloaded that we look for simple answers to complex problems. We want to feel good, peaceful. We try to shut out the bad news, we look for amusements and entertainments. We don’t want to hear all the details, just simple headlines.

Sometimes we feel frustrated and angry about the way things are going. It seems that the whole system is corrupt, leaders are hypocritical, violence and hatred are rampant, the future is bleak. We rebel against the status quo in whatever ways we can.

Sometimes we are calm and reasonable. We want to know as much as we can about the problems that face us, and we seek intelligent answers to our dilemmas. We don’t want glib soundbites or superficial analyses. We think carefully, we speak carefully and we act responsibly.

The “four children” struggle within each of us. Each has legitimate claims; but how are we to address all the children within us?

The Haggada provides a framework for dealing with the internal struggles we all face.

When we feel perplexed by the challenges, the Haggada reminds us: We were slaves to Pharaoh in Egypt and the Lord redeemed us from Egypt with a strong hand and outstretched arm. What could have been bleaker than the situation of the ancient Israelite slaves? What could have seemed more hopeless than generations of demeaning servitude? But the seemingly hopeless and overwhelming situation was overcome. God redeemed the slaves. They left Egypt in high spirits. They found words in the beautiful Song of Moses sung after the Israelites crossed the Sea. They were silent no more.

When we are mentally overloaded and only want simple answers to our questions, we need to remind ourselves: Yes, there are short answers available, and these are important for calming us temporarily. But avoidance is ultimately self-defeating. The problems don’t disappear on their own. When the Israelite slaves heard Moses speak of freedom, they initially did not take heed due to their crushed spirits and hard labor. They wanted to go from day to day without contemplating long-term solutions to their dilemma. The Haggada teaches us to deal patiently with ourselves and with the desire for simple answers.  Be patient, but get over the impasse! We have a Promised Land ahead of us.

When we feel angry and disappointed, it’s easy enough to blame the “leaders,” the “system,” and God. We allow negativity to overcome us and we want to lash out however we can. The Haggada reminds us that these feelings are part of who we are, and actually are healthy in some ways. We should be angry and frustrated by evil, foolishness, and immorality. But the Haggada tells us that we must not let negative emotions dominate us. It reminds us that negativity is essentially a dead end; it does not lead to redemption. When we feel the negative emotions arising within us, we need to direct them constructively.

When we feel wise and reasonable, that’s a good feeling. We can analyze, think, dream, plan for the future. We feel competent and confident.  But beware: unless we listen to the other three children within us we can become complacent and self-righteous.

The story of Pessah is a realistic/optimistic story. It tells candidly about slavery, hatred, cruelty, loss of human dignity. But it also tells of redemption, freedom, God’s providence, human development. As it relates to the national history of the people of Israel, it also relates to each one of us.

Our individual stories—our lives—are composed of a variety of experiences and emotions—some negative and painful, some positive and redemptive. The ultimate message of Pessah is that optimism and redemption will ultimately prevail.

We were slaves to Pharaoh in Egypt and the Lord redeemed us with strong hand and outstretched arm. The four children within us crave for redemption…and the redemption will surely come through our personal efforts and with the help of God.

 

 

Rabbi Stanley Davids: In Memoriam

Rabbi Stanley Davids: In Memoriam

By Rabbi Marc D. Angel

Rabbi Stanley Davids, a prominent Reform rabbi, passed away on Sunday night March 23, 2025. Although we differed significantly on religious matters, we were good friends for many years.

Stanley served as rabbi of Central Synagogue in Manhattan from 1986-1991, after which he became rabbi of Temple Emanu-El in Atlanta. He was active in many communal endeavors, including years as head of ARZA.

When we were both serving congregations in Manhattan, we found ourselves working together in various communal endeavors. Stanley was always affable, sensible and deeply committed to the wellbeing and unity of the Jewish People. That he was Reform and I was Orthodox did not get in the way of our mutual respect and fellowship. As human beings—and as Jews—we had many shared ideas, ideals and aspirations. 

Stanley regularly made his way from Central Synagogue to Shearith Israel where we studied Rambam together. We kept in touch after he moved from Manhattan, and we even had lunch together in Jerusalem after he and his wife made Aliyah. We published an article by him in our Institute’s journal, Conversations, https://www.jewishideas.org/article/everything-there-time, and he published an article of mine in a book he co-edited, https://www.jewishideas.org/node/3239. We shared significant occasions, professionally and personally.

Yes, it was (and hopefully still is) possible for an Orthodox rabbi and a Reform rabbi to study Torah together, to work together on behalf of the Jewish community and Israel, to enjoy a genuine friendship.  In an increasingly divisive world, we gain from friendships that overcome differences and focus on shared values. 

We extend condolences to Stanley’s wife, Resa, and to the entire Davids family. Min Hashamayim Tenuhamu.

Jewish Anti-Zionists?

Jewish Anti-Zionists?

by Rabbi Marc D. Angel

(This op ed piece appeared in the Jewish Journal of Los Angeles, March 6, 2025.)

The emergence of the modern State of Israel is one of the wonders of world history. After nearly 2,000 years of dispersion, the Jewish people have reclaimed their historic homeland. We feel the power and joy of the Psalmist’s words: “When the Lord turned back the captivity of Zion we were as in a dream.”  We are experiencing the fulfillment of centuries of Jewish dreams.

Israel has created a vibrant democracy. With a tiny population of around 10 million people (20% of whom are not Jewish) it has become a world leader in science, technology, medicine, agriculture and more. It has developed a remarkable military to defend its citizens from intractable enemies. It is ranked among the happiest and most creative countries in the world.

Yet, amazingly, some Jews have not shared the profound gratitude for the Jewish return to Zion. Not only have they not embraced Zionism, but they have been vocal and active opponents of the State of Israel.

Some of the Jewish anti-Zionists are found among Haredi Jews. Others are found among far left-wing Jews who buy into the anti-Zionist preachments of the “radical left.” Yet others are highly idealistic Jews who focus on Israel’s real or imagined faults and don’t want themselves to be associated with those faults.

Although the Jewish critics of Israel are diverse, they seem to have one thing in common. They insist that the Jewish state be inhumanly perfect.

The Haredi opponents will only be content with a miraculous establishment of Jewish sovereignty in Messianic times. They see modern Israel as the creation of a secular movement led in large measure by nonreligious Jews. For such Haredim, a Jewish state will always be illegitimate until God sends us the Messiah and when all Jews become thoroughly observant of Torah to the satisfaction of Haredi rabbis.

To “left wing” and “idealistic” opponents, a Jewish state will never be satisfactory as long as Jews have to wage wars, kill enemies, rule over non-Jews, engage in political infighting, deal with social inequalities etc.  For them, these are unseemly things that must not exist among Jews. Yes, all other nations have these issues, often to a far greater degree than Israel; but all other nations are not expected to be perfect. Only Israel is supposed to be above all negative features of modern statehood.

Rabbi Abraham Isaac Kook (1865-1935) noted that “the great idealists seek an order so noble, so firm and pure, beyond what may be found in the world of reality, and thus they destroy what has been fashioned in conformity to the norms of the world.”  Such people, through their unrealistic religiosity or idealism, in fact are part of what Rav Kook called “the world of chaos” rather than “the world of order.”  Misguided idealism is destructive. Insisting that Jews be “angels” rather than real human beings is also a form of antisemitism.

Already in the 19th century, Rabbi Yehuda Alkalai (1798-1878) lamented that rabbis of his time opposed resettlement of Jews in Israel until Messianic times. He rebuked those “who say with full mouth that Jerusalem was only created for the sake of Torah study. While their intention is acceptable, their deeds are unacceptable. It is impossible to conduct life in this world as though it were the world-to-come, where there is no need to eat or drink.”

The reality is that Israel is composed of actual human beings living under challenging conditions.  Israel has to deal with Iran, Hamas, Hezbollah, Houthis and others who seek its destruction. It has to deal with terrorism, anti-Israel attitudes in the Arab world and beyond, economic boycotts and sanctions. Israeli society is faced with rivalries between political left and right, religious and nonreligious, Sephardic and Ashkenazic, rich and poor … and more. Yes, Israel is a real country with real problems; Israelis are human beings who must make decisions that often involve unpleasantness. We are not living in Messianic times.  

The future of Israel and the Jewish People will be secured by those who share the dream of a Jewish homeland that strives to be a “light unto the nations.”  The goal is to make Israel as great as humanly possible.

For Jewish critics to demand the impossible is not only unrealistic: it is dangerous and self-destructive.

 

Orthodoxy and Diversity

 

 

The Talmud (Berakhot 58a) teaches that one is required to recite a special blessing when witnessing a vast throng of Jews, praising the Almighty who is hakham harazim, the One who understands the root and inner thoughts of each individual.Their thoughts are not alike and their appearance is not alike. The Creator made each person as a unique being. He expected and wanted diversity of thought, and we bless Him for having created this diversity among us.

The antithesis of this ideal is represented by Sodom. Rabbinic teaching has it that the Sodomites placed visitors in a bed. If the person was too short, he was stretched until he fit the bed. If he was too tall, his legs were cut off so that he fit the bed. This parable is not, I think, merely referring to the desire for physical uniformity; the people of Sodom wanted everyone to fit the same pattern, to think alike, to conform to the mores of the Sodomites. They fostered and enforced conformity in an extreme way.

Respect for individuality and diversity is a sine qua non of healthy human life. We each have unique talents and insights, and we need the spiritual climate that allows us to grow, to be creative, to contribute to humanity's treasury of ideas and knowledge.

Societies struggle to find a balance between individual freedom and communal standards of conduct. The Torah, while granting much freedom, also provides boundaries beyond which the individual may not trespass. When freedom becomes license, it can unsettle society. On the other hand, when authoritarianism quashes individual freedom, the dignity and sanctity of the individual are violated. I wish to focus on this latter tendency as it relates to contemporary Orthodox Jewish life.

Some years ago, I visited a great Torah luminary in Israel. He had given a shiur (Torah lecture) for rabbis and rabbinical judges in which he suggested introducing civil marriage in the State of Israel. He offered cogent arguments in support of this view, and many of those present actually thanked him for having the courage to put this issue on the rabbinic agenda. His suggestion, though, was vehemently opposed by the rabbinic establishment, and this rabbi was sharply criticized in the media. Efforts were made to isolate him and limit his influence as much as possible. Students of the rabbi were told not to attend his classes any longer. This rabbi lamented to me: Have you heard of the mafia? Well, we have a rabbinic mafia here. This, of course, is an indictment of the greatest seriousness. It is not an issue of whether or not one favors civil marriage. The issue is whether a rabbinic scholar has the right and responsibility to explore and discuss unpopular ideas. If his suggestions are valid, they should be accepted. If they are incorrect, they should be refuted. But to apply crude pressure to silence open discussion is dangerous, and inimical to the best interests of the Torah community.

Similar cases abound where pressure has been brought to bear on rabbis and scholars who espouse views not in conformity with the prevailing opinions of an inner circle of Orthodox rabbinic leaders. As one example of this phenomenon, a certain rabbi permitted women to study Talmud in his class at his synagogue. One of the women in his congregation consulted a Rosh Yeshiva who promptly branded the synagogue rabbi as a heretic (apikores) for having allowed women to study Talmud. The Rosh Yeshiva told the woman she was not permitted to pray in the synagogue any more as long as that rabbi was there. When the synagogue rabbi was informed of this, he wrote a respectful letter to the Rosh Yeshiva and explained the halakhic basis for women studying Talmud. The Rosh Yeshiva refused to answer, and told the woman congregant that he would not enter a correspondence with a heretic. The woman stopped attending the rabbi's synagogue.

Is this the way of Torah, whose ways are the ways of pleasantness? Does this kind of behavior shed honor on Orthodoxy? Shouldn't learned people be able to speak with each other, argue a point of halakha, disagree with each other? Shouldn't the Torah world be able to deal with controversy without engaging in name-calling and delegitimization?

Over the years, I have been involved in the planning of a number of rabbinic conferences and conventions. Invariably questions are raised concerning who will be invited to speak. Some says: If Rabbi so-and-so is put on the program, then certain other rabbis and speakers will refuse to participate. Someone says: if such-and-such a group is among the sponsors of the conference, the other groups will boycott the event. What is happening in such instances is a subtle--and not so subtle--process of coercion. Decisions are being made as to which Orthodox individuals and groups are acceptable and which are not.

This process is insidious and is unhealthy for Orthodoxy. It deprives us of meaningful discussion and debate. It intimidates people from taking independent or original positions, for fear of being ostracized or isolated.

Many times I have heard intelligent people say: I believe thus-and-so but I can't say so openly for fear of being attacked by the "right." I support such-and-such proposal, but can't put my name in public support for fear of being reviled or discredited by this group or that group.

We must face this problem squarely and candidly: The narrowing of horizons is a reality within contemporary Orthodoxy. The fear to dissent from the "acceptable" positions is palpable. But if individuals are not allowed to think independently, if they may not ask questions and raise alternatives, then we as a community suffer a loss of vitality and dynamism. Fear and timidity become our hallmark.

This situation contrasts with the way a vibrant Torah community should function. Rabbi Yehiel Mikhel Epstein, in the introduction to Hoshen Misphat of his Arukh haShulhan, notes that difference of opinion among our sages constitutes the glory of Torah. "The entire Torah is called a song (shira), and the glory of a song is when the voices differ one from the other. This is the essence of its pleasantness."

Debates and disagreements have long been an accepted and valued part of the Jewish tradition. The Rama (see Shulhan Arukh, Y.D. 242:2,3) notes that it is even permissible for a student to dissent from his rabbi's ruling if he has proofs and arguments to uphold his opinion. Rabbi Hayyim Palachi, the great halakhic authority of 19th century Izmir, wrote that "the Torah gave permission to each person to express his opinion according to his understanding...It is not good for a sage to withhold his words out of deference to the sages who preceded him if he finds in their words a clear contradiction...A sage who wishes to write his proofs against the kings and giants of Torah should not withhold his words nor suppress his prophecy, but should give his analysis as he has been guided by Heaven" (see Hikekei Lev, O.H. 6; and Y.D. 42).

The great 20th century sage, Rabbi Haim David Halevy, ruled: "Not only does a judge have the right to rule against his rabbis; he also has an obligation to do so [if he believes their decision to be incorrect and he has strong proofs to support his own position]. If the decision of those greater than he does not seem right to him, and he is not comfortable following it, and yet he follows that decision [in deference to their authority], then it is almost certain that he has rendered a false judgment"(Aseh Lekha Rav, 2:61). Rabbi Moshe Feinstein, in rejecting an opinion of Rabbi Shelomo Kluger, wrote that "one must love truth more than anything" (Iggrot Moshe, Y. D., 3:88).

Orthodoxy needs to foster the love of truth. It must be alive to different intellectual currents, and receptive to open discussion. How do we, as a modern Orthodox community, combat the tendency toward blind authoritarianism and obscurantism?

First, we must stand up and be counted on the side of freedom of expression. We, as a community, must give encouragement to all who have legitimate opinions to share. We must not tolerate intolerance. We must not yield to the tactics of coercion and intimidation.

Our schools and institutions must foster legitimate diversity within Orthodoxy. We must insist on intellectual openness, and resist efforts to impose conformity: we will not be fitted into the bed of Sodom. We must give communal support to diversity within the halakhic framework, so that people will not feel intimidated to say things publicly or sign their names to public documents.

Let me add another dimension to the topic of diversity within Orthodoxy. Too often, Orthodox schools and books ignore the teachings and traditions of Jews of non-Ashkenazic backgrounds. Information is presented as though Jews of Turkey, the Balkans, North Africa and the Middle East simply did not exist. Little or no effort is made to draw from the vast wellsprings of knowledge and inspiration maintained by these communities for many centuries. Yet, these communities--deeply steeped in tradition--produced many rabbis and many books, rich folklore and religious customs; and these spiritual treasures belong to all Jews. To ignore the experience and teachings of these communities is to deprive ourselves and our children of a valuable part of the Jewish heritage.

Why, then, isn't there a concerted effort to be inclusive in the teaching of Jewish tradition? Among the reasons are: narrowness of scope, a tendency toward conformity, lack of interest in reaching beyond the familiar. Yet, unless we overcome these handicaps, we rob Orthodoxy of vitality and strength, creativity and breadth.

Orthodoxy is large enough and great enough to include Rambam and the Ari; the Baal Shem Tov and the Gaon of Vilna; Rabbi Eliyau Benamozegh and Rabbi Samson Raphael Hirsch; Rabbi Abraham Isaac Kook and Rabbi Benzion Uziel; Dona Gracia Nasi and Sarah Schnirer. We draw on the wisdom and inspiration of men and women spanning the generations, from communities throughout the world. The wide variety of Orthodox models deepens our own religiosity and understanding, thereby giving us a living, dynamic, intellectually alive way of life.

If the modern Orthodox community does not have the will or courage to foster diversity, then who will? And if we do not do it now, we are missing a unique challenge of our generation.

Remembering Stephen Neuwirth

Stephen Neuwirth passed away in January 2023 and we remember him with great affection and respect.  He was a board member and major supporter of our Institute since its inception in 2007. He was a well-respected attorney, a community leader, philanthropist…a really fine human being. His wife Nataly and their four sons were the center of Steve’s life and were the sources of his greatest happiness and fulfillment.

Steve studied Torah every day and was an exemplar of a life committed to the ideals of Torah. He had high ideals, a keen sense of justice, a heart filled with compassion.

During his bout with pancreatic cancer, Steve demonstrated profound faith and immense courage. He maintained a spiritual composure. He went beyond feelings of sadness and despair, beyond perplexity at his situation: he reached to the Almighty “mima-amakim”, from the very depths of who he was. His faith and strength of character inspired everyone who came into contact with him during his illness.

It is said that when a loved one dies, part of us dies too. But it is also said that when a beloved person dies, part of his life continues through us…through family, friends, associates, all who benefited from the person’s life energy. 

May the memory of Stephen Neuwirth continue to be a source of strength, blessing and happiness to his family, friends and all who mourn his passing.

 

 

Truth, not Narratives: Op Ed by Rabbi Marc D. Angel

Truth, not "Narratives"
by Rabbi Marc D. Angel
(Rabbi Marc D. Angel is Director of the Institute for Jewish Ideas and Ideals, jewishideas.org, and rabbi emeritus of the historic Spanish and Portuguese Synagogue of New York City. This essay appeared in the Jerusalem Post, February 4, 2025.))
 

It seems to have become "politically correct" to speak of narratives rather than to focus on historical truth. This tendency is blatantly evident in  discussions about Israel and the Palestinian Arabs. We are told that each group has its own narrative, implying that each group clings to its own version of truth and should be respected for its views. This approach--seemingly objective and non-judgmental--actually leads to the distortion of facts and undermining of historic truth.  It simply is not true to say--as some Palestinian spokespeople say in their narrative--that the land of Israel is the historic homeland of Palestinian Arabs.  It isn't a "Jewish narrative" that Israel is the Jewish homeland; it is historically true. It has been true since biblical times; it was true during Temple days in antiquity; it was true through the nearly 2000 years of exile in which Jews prayed facing Jerusalem and yearned for the return to their holy land; it is true based on the ongoing presence of Jews in the land of Israel throughout the ages, based on archaeological evidence, based on archives, documents, photographs etc.

For there to be peace between Israel and its neighbors, it is essential to seek truth, not "narratives."  Here are a few historical facts that must be understood.

The Muslim Ottoman Empire controlled the land of Israel for hundreds of years.  Relatively few Jews lived in the holy land during those centuries. The Ottoman Empire could very easily have established a Muslim country in the land of Israel with Jerusalem as its capital city. The thought never occurred to them!  "Palestine" was a poor backwater of little significance; Jerusalem was an old, decrepit city that no one (except Jews) cared very much about. There was no call for a "Palestinian State", and no claim that Jerusalem should be a capitol of a Muslim country.

Between 1948 and 1967, Jordan controlled the West Bank and the Old City of Jerusalem. Egypt controlled Gaza. Neither Jordan nor Egypt ceded one inch of territory to Palestinian Arab rule. Neither suggested the need for a Palestinian country, nor took any steps in the direction of creating a Palestinian State. Jordan did not declare Jerusalem as a capital city of Palestinians.

In June 1967, Israel defeated its implacable Arab enemies in the remarkable Six Days War. In the process, Israel took control of the Sinai, the Gaza Strip, the West Bank and the Old City of Jerusalem.  In making peace with Egypt, Israel ceded the Sinai to Egypt. In attempting to create conciliatory gestures to Palestinian Arabs, Israel ceded much of the West Bank and Gaza to the Palestinian Authority. Israel is the only country in the world to have given territory to the Palestinian Arabs. Israel has a legitimate claim to much of this territory, but for the sake of peace decided to forego pressing its claims.

Although no Muslim or Arab nation, when having control of Jerusalem, the West Bank and Gaza, created (or even suggested creating) a Palestinian State with a capital of Jerusalem--the current propaganda in the "politically correct" world is: the Palestinian Arabs have a right to their own State with Jerusalem as capital. Don't they all know that Israel's claim to Jerusalem and the land of Israel goes back 3000 years?  Don't both Christianity and Islam recognize the sanctity of the Hebrew Bible--a Bible that highlights the centrality of the land of Israel and Jerusalem in so many texts?

If we are to have peace between Israel and the Palestinians (and the rest of the Arab world), it would be most helpful if people understood the historic context of the conflict. Misguided individuals and countries who forget history, who ignore or deny Israel's rights, who look the other way when Israel is maligned and attacked--such people are part of the problem, not the solution.

As for us, we must heed the words of Isaiah (62:1-2): “For the sake of Zion I will not hold my peace and for the sake of Jerusalem I will not be still, until her righteousness goes forth like radiance and her salvation like a burning torch.”

 

 

 

 

 
 

 

Learning the Lessons of the Holocaust

(This article by Rabbi Marc D. Angel originally appeared in the Inaugural Issue (January 2024) of Lingap, the official publication of Sanlingap, Inc., in the Philippines. The editor-in-chief of this publication is Carlos Cristobal.)

The Holocaust exemplifies the very worst qualities of humanity. The ruthless cruelty and systematic murder of 6 million Jews took place under the aegis of Germany, thought to be one of the most advanced societies in the Western world. Millions were murdered in cold blood not only by Germans, but by accomplices in many lands throughout Europe and beyond. 

How did so many human beings become torturers and murderers of innocent victims? How were blatantly false anti-Jewish stereotypes so readily believed by masses of people, including those who considered themselves to be religious?

When Jews--or any group--are dehumanized, then all humanity is on trial. Either we draw on our humane values and resist the haters and perpetrators; or we ourselves become accomplices to the crimes. Those who do nothing to resist evil are partners in the evil.

If the Holocaust teaches how inhumane people can be, it also sheds light on moral heroism--the heroism of Jews who resisted their enemies; the heroism of Jewish martyrs who died upholding their faith; the heroism of Christians who risked their own lives to save Jews; the heroism of those who spoke out and acted against Nazism and all the evil it represents.

The Jewish motto after the Holocaust is "Never Again." We won't allow this to happen to us again. But the motto goes beyond Jews. It calls on all human beings of all races, religions and nationalities to spurn the ideology of Nazism, to work for a humane and compassionate world, to see each other as fellow human beings and not as stereotypes.

The Holocaust shows how low humanity can sink. It is an eternal warning to all people to promote love, tolerance, mutual respect.  Once the humane values are compromised, tragedy ensues. It's not just about Jews; it's about all humanity. Wake up! See what is at stake! Never again means never again...ever!

Modern and Pre-Modern Orthodoxy

 

In his book, The Perspective of Civilization, Fernand Braudel utilizes a concept that he calls “world-time.” Braudel notes that at any given point in history, all societies are not at the same level of advancement. The leading countries exist in world-time; that is, their level of advancement is correlated to the actual date in history.

However, there also are countries and civilizations which are far behind world-time, whose way of life may be centuries or even millennia behind the advanced societies. While the advanced technological countries exist in world-time, underdeveloped countries lag generations behind; some societies are still living as their ancestors did centuries ago. In short, everyone in the world may be living at the same chronological date, but different societies may be far from each other in terms of world-time.

Braudel's analysis also can be extended to the way people think. Even though people may be alive at the same time, their patterns of thinking may be separated by generations or even centuries. The characteristic of Modern Orthodoxy is that it is modern, that it is correlated to the contemporary world-time. Being part of contemporary world-time, it draws on the teachings of modern scholarship, it is open to modern philosophy and literature, and it relates Jewish law to contemporary world realities.

On the other hand, “non-modern” Orthodoxy does not operate in the present world-time. Its way of thinking and dealing with contemporary reality are pre-modern, generations behind contemporary world-time.

The differences between so-called right-wing Orthodoxy and Modern Orthodoxy are not differences in sincerity or in authentic commitment. Rather, the differences stem from different world views, from living in different world-times.

A Modern Orthodox Jew does not wish to think like a medieval rabbi, even though he wishes to fully understand what the medieval rabbi wrote and believed. The Modern Orthodox Jew wishes to draw on the wisdom of the past, not to be part of the past.

The philosophy of Modern Orthodoxy is not at all new. Rather, it is a basic feature of Jewish thought throughout the centuries. In matters of halakha, for example, it is axiomatic that contemporary authorities are obligated to evaluate halakhic questions from their own immediate perspective, rather than to rely exclusively on the opinions of rabbis of previous generations. The well-known phrase that “Yiftah in his generation is like Shemuel in his generation” (Rosh haShanah 25b) expresses the need to rely on contemporary authorities, even if they are not of the stature of the authorities of previous generations. We are obligated to be “Modern Orthodox,” to recognize present reality and to participate in contemporary world-time.

One of the weaknesses of contemporary Orthodoxy is that it is not “modern” in the sense just discussed. There is a prevailing attitude that teaches us to revere the opinions of the sages of previous generations, and to defer to those contemporary sages who occupy a world-time contemporary with those sages.

Who are the sages of the present world-time, who absorb the contemporary reality, the contemporary ways of thinking and analyzing? To be Modern Orthodox Jews means to accept our limitations, but it also means that we must accept our responsibility to judge according to what our own eyes see, according to our own understanding. It means to have the self-respect to accept that responsibility.

Modern Orthodoxy and pre-Modern Orthodoxy do not engage in meaningful dialogue because they operate in separate world-times. The sages of each generation are influenced by the social and political realities of their time. If many of our sages in the past believed in demons and witches, if they thought that the sun revolved around the earth, or if they assigned inferior status to women and slaves—we can understand that they were part of a world that accepted these notions. We do not show disrespect for them by understanding the context in which they lived and thought. On the contrary, we are able to understand their words better, and thus we may determine how they may or may not be applied to our own contemporary situation. It is not disrespectful to our sages if we disagree with their understanding of physics, psychology, sociology, or politics. On the contrary, it would be foolish not to draw on the advances in these fields that have been made throughout the generations, including those of our own time.

There is no sense in forcing ourselves into an earlier world-time in order to mold our ways of thinking into harmony with modes of thought of sages who lived several hundred or even several thousand years ago.

One of the nagging problems that bothers many thoughtful Orthodox Jews is how Orthodoxy has become increasingly authoritarian and obscurantist—how it has seemed to lock itself into a pre-modern worldview. There is a palpable drive to conformity—in dress, in thought, in behavior. Independent thinking—especially if inspired by “secular” wisdom—is discouraged or forbidden. It is as though people wish to pretend that findings of modern science may be casually dismissed; that women and men of today must think and act as they did in pre-modern times; that Orthodox life demands a strongly negative posture vis a vis modernity.

Thinking Jews should be standing up for a genuine modern Orthodoxy that insists on functioning in contemporary world-time. While facing modernity has its real challenges, not facing modernity will lead Orthodoxy into a cult-like existence-- out of touch with reality, out of touch with the needs of thinking and feeling human beings…out of touch with Torah itself.