Extremism: Sacred and Secular Approaches to Prevention

This post argues for both religious and secular approaches to preventing extremism. I am writing this against the backdrop of two incidents of Jewish violent extremism. In recent days a Palestinian home was firebombed: an 18-month-old Palestinian baby Ali Dawabsheh and his father were killed. Shira Banki, a 16 year old girl, who attended a gay pride parade in Jerusalem in support of social justice was stabbed and murdered by a man clearly identifiable as a devout religious Jew.

One response to this is that we need face up to “the contradiction of trying to live in the progressive modern world with a set of rules created by religious-political leaders thousands of years ago… we see rabbis trying to make the Torah fit a modern world. It just doesn't. It can't (1)” In this week’s Torah reading we have references to the Jewish people being the “chosen ones…out of all the nations that are upon the earth (2)”, disobedience of God’s law is equated with “the curse (3)”, and a command to “utterly destroy all the places where the nations, that you shall possess, worshipped their gods (4)”. 

Yesterday I spoke about Torah and tolerance to a group of teachers at my children’s school. I noted that the same religious books that the extremists use to justify their deplorable views and evil actions are read by many other people who reach completely different conclusions. 

Why do so many people reject the hateful conclusions that these texts in Judaism or in other faiths ostensibly call for? As I listened to prominent counter terrorism scholar, Boaz Ganor, at the 2015 Shalom College Graf Oration recently, it occurred to me that this question might not be a focus for leaders who ponder extremism.  In an Op-Ed in the Australian Jewish News (5) I quoted Professor Ganor assertion that counter-terrorism is essentially about ensuring that people who might commit a terrorist act, have neither the capability nor the motivation to do so. Yet, in an hour's presentation, Ganor, offered little more than one sentence on how to prevent the motivation for extremist violence.

I argued in my Op-Ed, that the absence of a clear direction to prevent this motivation for extremism, in Ganor’s talk confirms what I have learned working in this field. Ghaith Krayem, the current president of the Islamic Council of Victoria, was in the process of preparing a strategic plan for countering violent extremism when he confided in me that his discussions with academics had turned up little empirical data to guide communities in this task.

My conversations with Muslim religious leaders and youth, and my grappling with my own faith, suggest to me that there are religious solutions to the multi-faceted problem of extremism (which is not to suggest that extremism is simply a religious problem, it is not).

One approach is to examine texts that some claim legitimises violent extremism and consider the (multiple (6) ways that these have been understood traditionally. What are traditional approaches to interpretation of text and law? Ignorance of methodology of interpretation makes a person, with other social factors at play, vulnerable to being easily led (7).

A second approach is not just to look at one verse whose interpretation is being argued about but to consider it in the context of other relevant texts.  Discrimination in Judaism cannot be considered without the emphatic and repetitive calls not to mistreat the stranger (8).  

A third is to look at the motivations to do the right thing. One surprising motivation I heard from Muslim teenage boys was their fear of their mothers. Muslim leader Maha Abdo, told me that “there are only two factors these boys fear, God and their mothers (9)”. Judaism also demands fear of one’s mother, but western influences or ego seems to have dulled this for many young Jews, but it is apparently less so for the young Muslim I spoke to. Is the influence of mothers being considered by policy makers? My conversation with the NSW attorney general in Bondi last night confirmed that she was a surprised as I was about this phenomenon. 

In a Jewish context, I argued to the teachers at my children’s school I spoke to, for a role for secular knowledge and mores. I told them that this does not contradict the Torah. In fact the opposite is true. One verse in our reading calls the Jew to do “what is good and proper in the eyes of the Lord, your God (10)”. “Good” is interpreted as that which is objectively (11) good in the eyes of God, while “Proper” is defined subjectively, by the “eyes of man (12)”. This surprising traditional interpretation suggests that what is good in the “eyes of God”, (the words at the end of our verse), must include accountability to human (13) notions of ethics. If humans deem bigotry against Palestinians or gays as repugnant then God doesn’t approve of it either. 

A synthesis of religious and secular wisdom might be the best protection against hate and extremism.

1)    Facebook post by David Langsam, on 5/8/2015 https://www.facebook.com/zalman.kastel/posts/10153416053210470?comment_id=10153449411440470&notif_t=feed_comment
2)    Deuteronomy 14:2
3)    Deuteronomy 11:28
4)    Deuteronomy 12:2
5)    Australian Jewish News 07.08.2015
6)    I use the word multiple to refer to the diversity of interpretations within Jewish tradition which states that there are 70 faces in the Torah, I cannot speak for other faiths
7)    Conversation with Sheikh Ahmed Abdo at Sydney University 5.08.2015
8)    Exodus 22:20, and Exodus 23:9, this translation is from chabad.org. There are traditional sources that interpret the Hebrew word Ger,  גרwhich literally means stranger, as convert and focus their commentary on the particular situation of a convert, the commentary cited above relates as much to a newcomer to a religious community as it would to any marginalised person.  One beautiful thing I learned from my son’s teacher Rabbi Benji Simons after my talk, is the etymological roots of the word Ger גר , is גור, “Gur” which means fear. This is an allusion to the fear the stranger might experience without their previous networks that now make them more vulnerable in their new country. Alternatively the fear is xenophobia on the part of the locals.
9)    Conversation with Mrs. Maha Abdo at Bass Hill, 12.08.2015
10)    Deuteronomy 12:28
11)    Gur Arye, super-commentary on Rashi on Deuteronomy 12:28, explaining why Good is related to God’s perspective while straight or proper is linked to human perspectives
12)    Sifre, quoted in Rashi on Deuteronomy 12:28
13)    Yeriot Shlomo, super-commentary on Rashi on Deuteronomy 12:28, citing Pesikta for this parsha (Reay), Sifri and Yalkut

Responses to Sexual Abuse and attitudes to the secular - Mishpatim

The suffering inflicted by sexual abuse is horrific. The Jewish religious leadership in Australia has stated that the belief by some that involving secular authorities in situations of child protection is contrary to Torah is wrong. To ostracise or mistreat vulnerable people because of their speaking out in pursuit of justice and healing is both vile and a terrible sin. To protect criminals is to be complicit in their crimes. To say these things is useful, but I think it is not enough! We can’t just wash our hands of the unacceptable viewpoints that were expressed at the royal commission into Institutional Responses to Sexual Abuse. Instead we must reflect on how someone who is part of the same faith community as we are, can come to hold such views. 

One element is in this is the attitude that some religious people have to the secular world. In the Torah reading this week, laws relating to damages and similar matters are introduced with the phrase: “these are the laws you shall put before them” (1).   The words “before them” are interpreted as referring to a Torah court. "Even in cases where secular law (“of idol worshippers”) is identical to the laws of Israel, it is forbidden to use them (2)”.

Let’s look at this Torah reading a little more closely. In the first instance, context is critical. There is some value in monetary disputes (within faith communities) being resolved with the assistance of learned people familiar with the principles held dear to both parties to a dispute. The case of child sexual abuse is completely different, as has been pointed out by many Australian rabbis. The obligation to protect the innocent is paramount and must be handled by those suitably equipped, namely the police and the courts. It is outrageous that anyone could be so attached to religious authority (and mistrustful/disrespectful of secular authority) as to disregard the obvious imperative of child protection by secular authorities.    

As religious people, it is incumbent upon us to acknowledge the capabilities of the secular society that we are so fortunate to live in. Our tradition teaches that "while the Torah is to be found among Jewish scholars, wisdom is found among people of all nations" (3). When confronted with allegations of sexual abuse, we must call on those with the expertise to deal with it and the power to lock perpetrators away.

The cries of the abused are heard by God, and the response foreshadowed in the Torah is harsh and merciless. “If he cries out to me, I will surely hear his cries and my anger will flare up, I will kill you with a sword and your wives will be widows and your children orphans (4)”. I feel some sadness for one of the perpetrators, who I know. However, the welfare of survivors (and the protection of potential victims) is far more important than the suffering of the perpetrators. Our sages teach that “those who are merciful to the cruel will ultimately be cruel to the merciful” (5).

Many years ago, Jewish law developed the concept of a “Moser”, which refers to "one who hands over a Jewish person to the authorities". This law developed during a period when governments were extremely corrupt and bigoted against Jews. A Jew could not expect a fair trial. This is not the case in Australia.

My prayer is that with all the problems exposed, my community will enjoy the benefits of a culture that fosters safety for young people, encourages whistle blowers, and fosters appropriate respect for secular wisdom and authority.

(1) Exodus 21:1
(2) Talmud Gittin 88b
(3) Midrash Eicha Rabba 2:13
(4) Exodus 22:22-23
(5) Midrash Tanchuma, Metzora 1, Yalkut Shimoni, 247

Diversity: Ennahda, Abraham & Great Grandfather Armin

Straight and Narrow vs. Varied,  Windy and Wide

The leader of the victorious Tunisian political party, Ennahda, stated that women would be free to choose whether or not to wear a hijab. He made a religious argument for this stance, claiming that to force people to wear a religious garment that they don’t believe in would be to encourage the sin of hypocrisy. This manoeuvre is interesting. It raises the question about how people who believe in religious “Truth” can respond to diversity that is not directly endorsed by their beliefs. Of course the answer lies in interpretation.

Diversity Response Spectrum

I suggest there is a continuum of responses to beliefs and practices that differ to our own, it goes from exterminate to celebrate, with dominate, educate, assimilate, tolerate, collaborate, relate, integrate, and segregate as points between the extremes. Where does Abraham fit according to our traditions?

Go Segregate

The first instruction recorded in the Torah to a Jew, is God’s command to Abraham to “Go for yourself, away from your land, your birthplace and your father’s house[i]”. His father, Terach, worshipped idols while he wanted to fulfil the ideas of the Torah and divine service, so he needed to be cautious about the company the wicked people of his generation, “it was for this reason that the words of God came to him to distance himself from them and not dirty himself with them”[ii]. The value of this approach is also encouraged in the psalms with the phrase “fortunate is the man who did not walk in the counsel of the wicked”[iii].

Clean Break

The command to Abraham is interpreted as being not just about moving away but ensuring that his family does not come with him.  When his nephew Lot tags along this is a problem waiting to be remedied[iv]. The word for “go”, is etymologically related to the word for divide, so that Abraham’s going away is related to the idea of “Separating oneself from the place where one happens to be”. When it states go for yourself it is as if it says “go for yourself, to yourself, isolate yourself”[v]. This all seems to be an endorsement of separating oneself from the others.

Circumcision – cutting ourselves off?

Some argue that the iconic commandment of circumcision is about Jews being “differentiated from others in their bodies just as they are differentiated in their souls[vi]”. Yet, this is only one of many interpretations given and one that I think is somewhat marginal in Jewish thinking. The circumcision is one of those rituals that is not often unpacked, it just is.  

Relate

In spite of the arguments to the contrary, we see that Abraham does not turn his back on the world. It is true, that Abraham moved away from an oppressive society that sought to impose compliance with idol worship on him, an individual who has found another faith. Still, he is told that he will become known[vii] which of course matters if you wish to connect with others. He is promised that “he will be a blessing”, meaning that people will flock to you to be blessed by you[viii].  At the end of the portion Abraham is told his name will be changed from the original Abram to Abraham because he will be a father to many nations[ix]. He certainly shines in his role as a father of nations[x] with his vigorous pleading with God to save the wicked cities of Sodom etc. where he pesters God six times to save the city. He even has three beloved friends[xi] who we don’t find ever converted to his way, Enar, Eshkol and Mamre who were in a covenant with him[xii]. 

Grandfather vs. Great Grandfather

R. Moshe Yehuda Blau

The question of being inward looking vs. a more integrated approach appears to be one that was a subject of some different approaches within my own family. I went to school in New York where we were protected from Shakespeare, Classical Music and all these influences. I was surprised when my maternal grandfather, Rabbi Moshe Yehudah Blau (A”H, On him is Peace), suggested I read “Men are from Mars and Women are from Venus” at the time of my wedding, because apart from that I rarely saw any evidence of his regard for the secular world. He was immersed in Torah, studying the Talmud and other holy books every spare moment, he also researched, added notes and published  rare Torah manuscripts.

Rabbi Dr Armin Yirmiyah Blau A"H 1877-1946

Dr. Armin Yirmiyahu Blau

Many years later I read a moving tribute to my great grandfather, Dr. Armin Yirmiyahu Blau (A”H), R. Moshe’s father that reflects his far more positive attitude to the outside world. A former student writes of Dr. Blau, I have never met any teacher who knew how to arouse and stimulate his students as well as he did. His depth of knowledge of German culture and his artistic interests fascinated us and called on us to follow him. He expresses admiration for him as a Torah scholar and devout Jew, and confesses his love of for his “teacher to whom I owe not only my knowledge of English and Latin, but who has also aroused love and appreciation for various branches of art in me. In him I experienced greater things: Nobody instructed us better in the noble art of being human. He taught us to be kind, prepared to sacrifice ourselves and the ability to love”[xiii].

Reclaiming Yirmiyahu

I find it ironic that this celebration of a Jew who loved German culture took place in Berlin in 1937. In the post war years there was little nostalgia in my family for that integrated way of being in the world. I knew nothing of this great grandfather and his path when I was growing up. A little over a year ago, we named our son Yirmiyahu reclaiming a link to a part of my past that had been lost.  

Conclusion

Interpretations can go either way, within certain constraints. This argument is far from settled in Orthodox Judaism. Jonathan Sacks argues passionately against isolating ourselves and embracing the role of the “nation that dwells alone[xiv]”. Yet, there are others who would emphasise separateness. For the sake of all Tunisians, including Jewish Tunisians who have been somewhat nervous about where this will all go, I hope broad and creative interpretations prevail.

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[i] Genesis 12:1

[ii] Rabbenu Bchai based on Midrash Tanchuma

[iii] Psalms 1:1

[iv] Ohr Hachayim

[v] Samson Raphael Hirsh commentary to Genesis 12:1

[vi] Sefer Hachinuch

[vii] Genesis 12:2

[viii] Ha’amek Davar

[ix] Genesis 17:5

[x] Rashi on Genesis 18:17

[xi] Agada Bresheet (?, cited in Torah Shlaima as AGD”B) 19:3 

[xii] Genesis 14:13

[xiii] Wolfsberg, Dr. O, Armin Published in Zion, vol 9, no. 3, pp. 13-14. July 1937. Berlin. Translated from German to English by his daughter Rivka (Jenny) Marmorstein.

http://www.geni.com/people/R-Dr-Armin-%D7%99%D7%A8%D7%9E%D7%99%D7%94%D7%95-Blau/353035782440006443

[xiv] Sacks, J, (2009) Future Tense: Jews, Judaism and Israel in the 21^st Century, Shocken Books, London