Liberation – Dignity, Denigration, Compensation (Bo)

Does liberation and dignity for group A, depend on the denigration of group B? is that the right approach? What else restores dignity?

A scream borne of the frustration of the youth of Gaza with their life situation, Israel, Hamas, Fatah, and the world [1] has taken off on Face-Book this week. It went from 7000-12,000 likes in 3 days. They call for peaceful action, and cry out for a normal life, or dignity. It follows the “them = perpetrators, us = victims” line, and includes an accusatory cartoon portraying the US, as Uncle Sam enjoying himself in a pool of Gazan blood and Israel as ex-PM Olmert covered in blood walking out of the pool. As a Jew this FaceBook page raises some questions.

Justice, safety, peace, dignity and normal lives for all the people living in the holy land is vital. The following is not an attempt to comment on the core claims or counter claims of this important argument and reality. Instead, it addresses a secondary issue of fighting fair, how outraged should one feel when the other side does something we object to? The starting point is surely, the Talmudic “Lshitato”, judging details according to their own view of the context, is their behaviour reasonable? What are the ethics of liberation struggles generally?

Mockery & Satire

As part of liberating the Jews from Egypt, God tells “Moses to come to Pharaoh...so that I will put these of my signs within him “and in order that you tell into the ears of your son and your son's son how I made a mockery of the Egyptians, and [that you tell of] My signs that I placed in them, and you will know that I am the Lord”[2]. This translation is not the only one. Early translations found no humour in the plagues, instead it has it as “what I have wrought upon Egypt”[3].  Regardless, the idea of mockery of evil is justified, “He that sits in heaven laughs, the Lord has them in derision[4]”.

The most dramatic use of mockery is the prophet Elijah’s sarcastic jibes at the prophets of the Baal at the contest to see which “god” would create a fire to accept his offerings. “And it came to pass at noon, that Elijah mocked them, and said: 'Call in a loud voice; for he is a god; either he is musing, or he is gone aside, or he is in a journey, or he sleeps, and must be awaked”[5]. Satire is an acceptable method for fighting evil, the difficulty with cartoons and satire is that exaggeration and even demonization is common.

Demonization Exaggeration & Hyperbole

We know from bitter recent experience that demonization leads to violence, that words are not harmless.  In the story of Joseph, before they seek to kill him they call him “this dreamer[6]” and cannot even bring themselves to say his name.

The story of Joseph is an example of the powerful many demonizing the one powerless individual. When it comes to blasting the powerful, the prophets don’t seem to hold back. “Behold the princes of Israel, every man was in for his own power, for the sake of bloodshed...A man commits abominations against his neighbours wife, a man would defile his daughter in law with lewdness, a man would afflict (rape) his sister, the daughter of his father”[7].  “Listen to the word of God chiefs of Sodom, give ear to the Torah of God nation of Gomorrah...your hands are filled with blood, ...how has the faithful city filled with justice become a prostitute? A place of justice, but now murders... your princes are wayward, friends of thieves, all of them love bribes”[8].  

Outcomes & Ethics

One angle to consider is the end result. Jewish law forbids the ransom of captives in excess of the market value of the captives for the simple reason that by paying more, it will simply encourage more kidnapping.

On the one hand, demonization of the other can perpetuate conflict.  In the real world we live in, causes draw attention to themselves through, carnage, crass simplification or creativity. Afghanistan gets billions, while Sudan gets lip-service because murderers came from there. I think Palestinians have learned to play the world media game to pursue their objectives, going back to Munich. If young Gazan’s put their energy into words on Face-Book and calling for peaceful action, even using offensive and crass cartoons and harsh combattitive words, can this mean less violence toward Israelis, less reprisals and a slowing of the vicious cycle. Who knows?

Dignity & Compensation

Aside from the questions of denigration, is the question of the link between monetary compensation and the restoration of dignity. In the Exodus story, Jews are instructed to borrow (or request) silver and gold from their Egyptian neighbours[9]. The purpose of this is to compensate the slaves for years of unpaid labour[10]. Jews follow this instruction but with a slight variation, in addition to silver and gold they receive clothing[11]. Of the three items, the clothing was cherished to them than the gold and silver[12].  It was important to the “God of law and justice (mishpat), that the goods come from the Egyptians… to save their wages from their (the Egyptians) hands. … because this way, our father Abraham would have some comfort about the difficult work performed by his children”[13].     

Admission and Apology

The former PM of Australia apologised to Indigenous Australians but did not offer compensation. Still, this had a powerful healing effect on many Indigenous people. The Jews never get a sincere apology from Pharaoh, only pretence and back-pedalling; the mockery by God or our own storytelling will suffice.

In today’s conflict there is little hope of a mutual acknowledgment of the others narrative, which brings us back to the big question of who is right, that I have chosen not to deal with. Instead, I conclude with the smaller question of how to react to the output of the Gaza Youth. Facebook’s option of “Like”, does not leave much scope for nuance, or “wait and see”, our tradition does.

[1] http://www.facebook.com/#!/pages/Gaza-Youth-Breaks-Out-GYBO/118914244840679?v=info

[2] Exodus 10:1&2, translation consistent with commentary by Rashi, Ramban and others http://www.chabad.org/parshah/torahreading_cdo/aid/15561

[3] Translation of Oonkelus, Targum Yontan Ben Uziel,  http://www.mechon-mamre.org/p/pt/pt0210.htm

[4] Psalms 2:4

[5] Kings I, 18:27

[6] Genesis, 37:19

[7] Ezekiel 22:6,10, &11

[8] Isaiah 1:10,15, 21,23.

[9] Exodus 11:2

[10] Talmud, Sanhedrin Perek Chelek

[11] Exodus 12:35

[12] Mechilta, with slight variation also in Rashi, on Exodus 12:35. (Rashi, changed from the Mechilta’s “Chaviva”- which means loved or cherished to “Chashuva”, more important. This in turn is interpreted by Maharshal, Sifsei Chachomim and Gur Aryeh, as the clothing being more significant for the Egyptians who expected the gold and silver to be returned as they are but expected the clothing to be modified to “Jewish style” dress, so found it hard to give away.

[13] Klei Yakar, on Exodus 11:2

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Goyim & Generalising – An old army medic’s rant, & perspectives on others and oppressors

Goyim & Generalising – An old army medic’s rant, & perspectives on others and oppressors

The word “goy” in Yiddish means, a non-Jewish person, in Hebrew it means nation. It has been used in some derogatory ways, which makes many Jews cringe. Here, I explore the right attitude for Jews to have about people who are not Jewish. I discuss controversial phrases in our tradition that have been taken out of context, both the harrowing experiences of the authors of these statements as well as the full text which give a better understanding of the real meaning then 3 words on their own. How to differentiate between individuals and nations that have oppressed us and those who have not, is also discussed.

I was raised hearing stories about “Goyim” perpetrating massacres, pogroms and forced conversions. I was also taught that the greatest example of honouring parents was the case of the non-Jewish Dama Ben Nesina[1]. How was I to navigate the various messages to ensure that I respected all people created in the image of God?

Tovshebgoyharogwhodahellwerethey?

I was confronted with this issue, as Jews have in medieval debates and on internet hate-sites, during the festival of Succot around 1987 in a senior’s home in upstate New York.

I approached an older man, with a Lulav and Etrog (Palm branch, other branches and a citron fruit) in my hand and asked him if he would like to say a blessing and shake these.

He looked at me, in my black hat and little fuzzy beard and exploded.

"Tov shebgoy harog! who the hell were they?!!!" which sounded to me like "Tovshebgoyharoigwhodahellwerethey!", I could not make out a word he was saying.

 I backed off, but he followed me around the place. Repeating, "I was a medic in Korea, we treated enemy soldiers just like our own! Tovshebgoyharogwhodahellwerethey!

It was only when I was back in the car driving back to Brooklyn that I figured out what he was saying. He was quoting or mis-quoting a phrase, “The best of the “goy”, you should kill!”

Actual phrase and context

Google this phrase and the haters will appear in a moment, but what is the real story? In the story of the Exodus from Egypt we have a phrase that shows there were different types of Egyptians. Even at the time when they were enslaving the Jews not all Egyptians were the same. Moses instructed the Egyptians to gather people and livestock from the field into their houses because those that remain outdoors will die in a plague of hail. “He who feared the word of God among the servants of Pharaoh, evacuated his servants and livestock into the houses[2]”.

This phrase is considered in the interpretation of a later part of the story, after the Jews have left Egypt and Pharaoh takes “600 chariots and rides” to pursue them.

“Where did he get the animals from that carried the chariots? It was from these (“good Egyptians”), who feared the word of God. So we learn that these people were a peril for the Jews. From here Rabbi Shimon learned the best of the nations (Goyim) kill! The best of the snakes crush its skull[3].

The version above is not necessarily accurate, nor the most common.  Other versions in many sources have it as “the good among the Egyptians[4]” or alternatively the “Kosher of the Egyptians[5]”. It is argued that the change from Egyptian to “goyim” may have arisen from manuscripts written in Arabic countries near Egypt that changed the word from Egyptian[6].  It is also useful to point out that traditional Jews do not believe that the Egyptians who enslaved us and the Egyptian people today are the same people.

More significantly, it is explained to be a comment relating to a time of war[7] and R. Kasher[8] argues that this statement is not a halachic ruling as we can see from the context.

“A man should not teach his children (to be a) donkey driver, sailor, potter, shepherd or shopkeeper because their profession is robbery. Rabbi Judah said in his name, donkey drivers are mostly wicked, sailors mostly pious. The best of the doctors to hell, the Kosher among butchers is a partner of Amalek, most bastards are shrewd, slaves pleasant (or arrogant). Rabbi Shimon Bar Yochai said, the good among idol worshippers, during war kill, the good among snakes crush it’s skull. The Kosher among women is a witch. Fortunate is the one who does the will of God[9].

Clearly, these sayings are mere hyperbolic statements addressing certain issues using especially sharp expressions[10], rather than halakhic rulings. We do not, and have never mistrusted all shopkeepers or assumed that all Jewish women are witches.

The historical context of Rabbi Shimon Bar Yochai and his political views must also be taken into account.  He was living under brutal Roman occupation. When he expressed the view that the bridges, roads and markets being built were not based on altruism, he became a hunted fugitive who hid for years in a cave[11].

The broader context of Torah teachings about Egyptians and generalising must also be taken into account. In relation to Egyptians we are commanded "You shall not abhor an Egyptian[12]. The festival of Passover is the only one of the major festivals on which we do not recite the complete Hallel prayer and about which it is not written that we are to rejoice[13].

More broadly, we are taught that one suspects the innocent is liable for corporal punishment. Abraham’s plea for the wicked city of Sodom is based on this principal. "That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the judge of all the earth do justly?[14]'

This might not do much for the angry old Medic who was merciful to injured enemy combatants in Korea.  Perhaps it would be useful for him to consider the difference between the conditions of war in the 20^th century where barbaric as they were, some nations observed the Geneva conventions, with the reality of total war as understood in the time of Rabbi Shimon Bar Yochai.

A final reflection.

On a very warm and humid evening, I was a guest at Aboriginal party in Darwin.  There was a laughter, some of it at the expense of the white people of the missions where some had been forcibly been interred. There was a Indigenous language version of Waltzing Matilda, there were songs about the weevils in the porridge in the missions that must have been good because the priest has blessed them, followed by more laughter.   

A legacy of suffering oppression can lead to a generalised hatred toward the offending people. For the latest example, see http://www.facebook.com/#!/pages/Gaza-Youth-Breaks-Out-GYBO/118914244840679.On the other hand, unwillingness to forgive even after substantial grievances is condemned by King David in the case of the Gibonites[15]. Our tradition provides ample sources that can be taken as guidance toward general respect for all people, with apparently contrary teachings contextualised, applied to narrow exceptions for self-defence, understood as preserving historical memory (and other purposes such as Amalek[16]). Effort is sometimes required to navigate the variety of sources to find this guidance. The broad messages of Judaism obligate us to do so.

Thanks are due to the Israel Kotschitzky Virtual Beit Midrash and Yeshivat Har Etzion[17]  that has been a source of some of the insights and sources in this post.  

[1] Talmud, Kiddushin 31a

[2] Exodus, 9:20

[3] Mechilta, compiled in the 3^rd century, Bshalach Masechta Vayehee, chap 1, quoted in Torah Shlaima.

[4] Tanchuma Beshalach 5, Version of Mechilta in Chumash with Malbim, (1973), Menorah publishers, Israel, also Baal Haturim on Exodus 9:19

[5] Rashi, on Exodus 14:7, Old Tanchuma Vaera 20, Lekach Tov Exodus 9:20

[6] Kasher, M (1992) Torah Shelema Shemot p134, Va'era, addenda, letter 19,

[7] Masechet Soferim (can be found in printed editions of the Talmud as an appendix to tractate Avoda Zarah, also in Tosaphot, on Talmud Avoda Zarah, 26b, based on the Jerusalem Talmud Kiddushin

[8] Kasher, ibid

[9] Masechet Sofrim, 25:10

[10] Kasher, ibid

[11] Talmud Shabbat 33b

[12] Deuteronomy 24:14

[13] Sources listed in Kasher, ibid

[14] Genesis 18:25

[15] Samuel 21:2

[16] A topic for another time, worthy of investigation but which is of narrow application

[17] http://www.vbm-torah.org/archive/halak66/13halak.htm

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Fear of the "other" in Sefad, ancient Egypt, Aboriginal Australia, politics and ethics

To be opposed to migration or people different to ourselves is generally seen as racist. What are the ethical limits of legitimate fear directed toward new arrivals?

Two Extremes

On one end of the spectrum is proven hostility. Australian Aboriginals had every right to fear white settlers once their behavior demonstrated their hostility to the existing people and their way of life. I am reading the accounts about Ernest Gribble, one figure who colluded with police to have Aboriginal children forcibly taken to his mission where they were forbidden to speak their own language, and actively sought to coerce them to lose their connection to their own way of life¹. At the other extreme is baseless fear that is talked up by cynical leaders who know that there is really nothing to fear except their own loss of power.

An inadequate formula

One way to approach our question is to approve of collective self-defence against legitimate threats and disapprove of measures that do not address a real threat. This is an inadequate formula, because there are degrees of “threat” that do not justify the suspension of principles of kindness, nor can it justify the hardship imposed on the “other”.

Exhibit A. Ancient Egypt

The Pharaoh stated that the Hebrews were a threat to the Ancient Egyptians. He declares, that “they are more numerous and stronger than we are...if there will be a war, the Hebrew will join with the enemy, make war on us and go up from the land²”. Thus is born the device of the Anti-Semite, “the international Jew”. The Hebrew, has no roots in our land, he arrived from elsewhere and will return there when it suits him. If there is a war, he may well side with our enemies, pillage and rob us and go to Canaan taking everything of ours with him. He will not fear retribution because he can simply skip the country³.

Facts

Was this fear based on fact? We have a range of factors and interpretations to consider.

a) When the Hebrew arrived Joseph had them settled in one small enclave, in the land of Goshen which might have been motivated by wanting to keep them apart from the Egyptians. They did not change their names, language or clothes⁴. They did not integrate.

Let us not underestimate the significance of language. Aboriginal people were punished on missions for speaking (their) “language”⁵ because those bent on destroying their people-hood intuitively understood the power of language. “Language has a unique ability to prevent assimilation. A special language allows a nation to stand apart and see themselves as outside the larger society⁶”.

b) The children of Israel were fruitful, and multiplied like insects, they increased, and were very, very strengthened, the land was filled with them⁷. It was like a forest, that is sprouting many reeds⁸. Being the proud owner of a Bamboo infestation on the side of my driveway, I know the metaphor is about a rapid increase in volume and size that can begin to dominate an area.

“Facts”, are of course, used to justify a range of choices. It is often less important to determine if something is “fact-based”, and more important to consider how these “facts” are being selected, contextualised and interpreted.

Political Imperatives

It would seem, the Egyptians were in fear of being “swamped by Jews”. Consider, this Midrash⁹.

Another interpretation. A new king arose¹⁰ (in Egypt). But he was Pharaoh!

Only, the Egyptians said to him. “Come let us engage with this nation”.

He said to them, “fools, until now we have been living from theirs, how should we “engage” with them now?, if not for Joseph we would not be alive”

Because he did not listen to them, they took him off his throne for three months, until he said “whatever you do, I am with you”. So they reinstated him, therefore it says “a new king arose”.

Taking it from this perspective, the “threat” the Hebrews posed, was not real. The fears of being over-run by these foreigners should have been handled with calm thinking and the courage to live with some discomfort and low probability risk.

Tzfat/Zefad

It has been disheartening, to read about Rabbis in this holy city issuing edicts forbidding the sale or renting of homes to Arabs. There have been reports of an “Arab plot” to buy up homes and 'change the character of the city'. This is different to direct self defence against clear security threats, it is a broad effort aimed at keeping “others” out. Some of the direct quotes from residents reported in Hamodia that I will not repeat had echoes of anti-Semites and bigots everywhere, if your replace the word Arab with Jew, or Black and Arabic with Yiddish or Asian languages. From the comfort of my home in Sydney it is hard to grasp the depth of tension and fear, so I am less interested in the questions of blame or judgement than the moral issue.

Universal standards of morality

Jews are called on to seek to influence other members of the human family in relation to seven “commandments”, one of which is the establishment of justice. As so many other Jews, I am grateful to live in the time when Martin Luther King jnr's dream is an accepted standard for moral behaviour. This is clearly part of mankind engaging in the pursuit of justice. Ethnic cleansing is rightly condemned by the world. We rightly condemn shedding the blood of civilians and women and children as the wrong way to deal with territorial disputes. There are international standards about how to deal with competing claims and desire for the same land, killing civilians is out, lawful purchase is in. We must embrace international principles of justice, and abide by them.

I am grateful not to have been a refugee from the Holocaust, desperate to escape being murderously unwanted in one place, but unable to find refuge because someone thought “we don't have a racial problem in Australia and see not need import one”¹¹. There is plenty in our holy Torah that calls for doing that which is “right and straight”, remembering that “we were strangers in Egypt” and therefore should be more sensitive to the needs of other less powerful minorities when we have power.

There are facts and fears that justify defensive measures, equally there are facts and fears that must be dealt with without resorting to discrimination.

(For a more Halachic/Legalistic scholarly view, see blog post of Rabbi Aharon Lichtenstein's view, http://kolharav.blogspot.com/2010/12/rabbi-aharon-lichtensteins-response-to.html )

1Halse, C., (2002) A Terribly Wild Man, Allan & Unwin, Australia.

2Exodus 1:9-10

3Ramban, on Exodus 9:10

4Midrash Vayikra Rabba 32:5

5Halse, ibid

6Rabbi Yosef Yitzchat Schneerson, quoted by Shaul Leiter.http://www.chabad.org/kabbalah/article_cdo/aid/379807/jewish/Redemption-and-Jewish-Pride.htm

7Exodus 1:7.

8Midrash Tanchuma, Book of Exodus, Parsha Shemot 5, and commentary Etz Yosef.

9Midrash Tanchuma ibid.

10Exodus 1:8

11Thomas White, Australia's representative to the 1938 Evian conference seeking to justify Australia's tight quota on Jewish immigration

Dying – How to? Vayechi 2010

Mrs. Goldie Kastel, my beloved grandmother, passed away recently,  ending a life of almost 93 years that included lots of love, hard work and dynamism. I dedicate this Torah thought to her.

How to do dying? is a question on my mind.  "Tuesday with Morrie", showed one way. The first account in the Torah of someone preparing to die is that of Jacob. Indeed we are told that up until that time people would simply die without warning, but Jacob requested an opportunity to tell his children his last wishes and repent. God's response was the introduction of illness[1], and Jacob acts as a role model of dying. 

Practicalities, blessings and criticism

Jacob certainly grasps the opportunity. The practical consideration of being buried in the land of Canaan is first. There are messages for each of his children, a mixture of blessing for some of his children and judgements of others. There is also expression of gratitude when he says to Joseph “I did not dare even allow myself to think of seeing your face again, but behold God has shown me also your children[2]”.

Moment before dying a climax?

There is a view of the moment before death as a great moment in a persons life. This is hinted at in the choice of name used to refer to Jacob shortly before he dies. (Jacob's name had been changed by an Angel after his victorious wrestle with him[3].  In spite of the change he is still sometimes called Jacob and other times he is called Israel, depending on his situation. The name Jacob is used when he is in a state of “worry, sadness and lowliness”, reflecting the story of Jacob as the twin who wanted to be born first but came second, trying to grab the heal of his victorious brother. Israel, is the named associated with joy, tranquillity and greatness). As the time of his death approaches he is called Israel[4], because of the “secret of the expansion of the soul of man at the time of death[5]. One way to think about this is as the life of the righteous person being an upward journey, each day building on the achievements of the day before it. The greatest moment is his/her last.

Dying slowly

Regardless of the greatness of the soul, we are confronted with the diminishing of the body.  I am thinking of the difficult time my grandmother endured  in the last part of her life and my failure and inability to alleviate her suffering. For a while before her health deteriorated, we talked on the phone on a weekly basis. It gave her and me great joy. As her hearing got worse, combined with an operation that made her lose her ability to talk, the phone became impractical and her being in the US and me being in Australia there was nothing I could do.

An astonishing interpretation of this is that every day is nourished by one spark of the soul called a “day”, at the end of the day that spark partially separates itself from the soul. In advanced old age, the soul has lost much of its earlier self. It is only shortly before death, that these “days” and sparks of soul gather as it says “and the days (eg. Sparks of his soul) of Israel came close for dying.

Sharp Seniors

There is a tendency to see old people as somehow dim-witted and treat them in a patronising way.  When Jacob prepares to bless Joseph's children he puts his right hand (which is seen as more important in Judaism) on the head of Joseph's younger son Efrayim instead of the eldest Menasheh. Joseph is not happy about this and supports Jacobs right hand to move it to the head of the eldest son. “not like this, father” says Joseph, “because this one is the first-born, put your right hand on his head[6]”. Jacob refuses, “I know, my son, I know”... he says, explaining that the younger one will be greater.  The midrash cryptically interprets the double “I know” as alluding to the failures of Reuben and Judah[7]. I know all about the “first-born”, I know about those with the positions of greatness and how they fall[8]. Of course Jacob began his life with a protest against the privilege of the first born grabbing hold of the first born Esau's heal. 

My grandmother was a delightful, sharp, spunky presence in my life over last twenty years especially. She managed to pull off, both rock star style and humility at her 80^th birthday. In recent conversations, she talked about how she and my grandfather paid the teachers in the Yeshiva they ran in Boston, before they paid themselves. I also remember her saying once “we don't have Geveerim (rich people) in our family”. Her legacy to her many grandchildren and great grandchildren was the primacy of service, right and wrong and love. May her memory be a blessing. 

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[1]    Elie Munk the Call of the Torah, Genesis p 628, citing Tosefot to Bava Basra 16b, Pirkei D'Rabbi Eliezer 52. Also in Yalkut Me'am Loez Vayechi.

[2]    Genesis 48:10

[3]    Genesis, 32:29

[4]    Genesis 48:21

[5]    Ohr Hachayim on Genesis 47:28

[6]    Genesis 48:17-19

[7]    Beresheet Rabba, 97

[8]    Zohar, cited in Elie Munk, the Call of the Torah, Genesis p.638