A Salute Too Far

My most recent post for the Faithblender blog

I open the newspaper, and there it is; a picture of student protesters in downtown Montreal saluting the Hitlergruss, the Nazi salute.

No, these are not aspiring Nazis; these are students locked in a political battle with the Quebec government, who are sarcastically saluting like Nazis. Their sneering Hitlergruss is meant to mock the police and government they oppose.

To the students, this is mere act of street theatre, a way of demonstrating against the “fascist” Charest government.  But as they “Seig Heil” their way through downtown Montreal, the students will be poisoning the foundations of civil society.

It should not be forgotten that the mere sight of Hitlergruss sends shivers up the spines of Holocaust survivors; and there are still thousands of survivors living in Montreal. At the very least, the use of this salute as a dramatic prop is insensitive.

But even more critical is political rhetoric gone wild. Essentially, these students are calling the Charest government and the Montreal police Nazis. It goes without saying that the comparison is absurd; haven't these students studied enough history to know something about the actual horrors the Nazis perpetrated?

The problem with inflammatory rhetoric is that it undermines civil society. The Bible constantly reminds us of the power of words and the power of gestures; in narrative after narrative, the Bible illustrates how defamatory rhetoric and even simple gossip can damage friendships and destroy lives.   And using a Hitlergruss to express your dismay with your government is an awful example of overheated rhetoric.

For politicians and communal leaders, rhetoric is often seen as our servants; we use emotionally charged words to inspire and lead. We forget that rhetoric can become our master as well, and that the passions our words release can have unforeseen consequences, and incite hatred and violence. Without a doubt, demonstrators that call their political opponents Nazis will never sit down to negotiate, and may instead turn to vandalism. In the end, civil society, our ability to live together amicably despite differing views, will end up getting buried under a truckload of angry exaggerations.

Western democracies depend on a healthy dose of mutual respect to survive. In politics, there will always be arguments and losers and winners. But in the end, we all need to work together, and to disagree without being disagreeable. Sadly, in this current conflict, the line of respectful debate has been crossed far too many times.

Global News has reported that Amir Khadir, an opposition Quebec MNA, has a poster in his apartment depicting (among other things) a dead, half naked Jean Charest, lying at the feet of a “bananarchiste” and other student demonstrators. It is shocking that an elected member of our National Assembly, sworn to uphold and protect our democracy, could have such a despicable display in his home.  Sadly, what this poster actually represents is the death of mutual respect, the foundation of democracy.

Who Teaches Ethical Principles?

(my latest post on the Faithblender blog)

I’m a Rabbi, and I’ve spent a lifetime studying books about ethics and values. And don’t get me wrong, book learning is important; but that’s not the way we teach children about ethics.  In the end, the most influential teaching about ethics comes from what children observe others doing, because without question, our children learn their values from their role models.

Good role models are hard to come by, and that’s a problem. Today’s heroes are a lot different than those of yesteryear.  And that’s a tragedy.

Today’s role models are celebrities. Celebrities are trendsetters. Young girls dress in the style of their favorite pop divas, while their parents dream of a flashy and fancy Hollywood lifestyle.

Role models are important because they represent our highest aspirations. The Mishna tells us that everyone should have a teacher, a person they look up to as a role model of knowledge and character. You can tell a person’s character by who their heroes are.

But heroes aren’t what they used to be. Old fashioned heroes like the fireman, the soldier and the cop, people who risk their lives for the general good, now live anonymous and humble lives, forgotten by everyone else. Today’s hero wears sunglasses, drives a Ferrari, and is talking on a cellphone with his agent.

Celebrities, our new heroes, are poor role models. Many are often “in and out”; in and out of rehab, in and out of marriage, in and out of court. However, their sins are quickly dismissed by pliant doctors, judges, and therapists, all in time for them to return to their adoring fans. Honest redemption and sacrifice are for the movies; in real life, celebrity fame and fortune is all that matters.

A society follows its role models. If our heroes are shallow and superficial, then it won’t be long before the rest of are wearing designer shades, searching for a new car, a new look and a new spouse.

That’s why it’s our job, as parents and teachers, to be true role models. When we cut in line at the supermarket, young eyes are watching; when we curse on the phone, little ears are taking note. In a world without role models, it’s time that we become role models, and show our children the right way.

Yom Yerushalayim – You Should be Celebrating Twice!

What are we celebrating on Yom Yerushalayim?

Perhaps let’s answer the question with a question. How do you determine the meaning  of any person, place or thing in the Tanach? One way is to look at the first time that noun is mentioned in the Tanach. As a new place is introduced, telltale signs indicate its future significance.

So what type of introduction is given to Jerusalem in the Tanach? One is hidden, and one is open. The hidden introduction takes place at the end of Parshat Vayera. We are told the Akeidah, the binding of Isaac, takes place on Mount Moriah. Here, we see the depth of Abraham’s faith, a faith that could withstand any sacrifice. Only later, in Sefer Divrei Hayamim, are we told that Mount Moriah is in Jerusalem.

The open introduction is told slowly, through Yehoshua and Shoftim, and finally culminates in the arrival of King David. The Jews are unable to conquer Jerusalem from the Jebusites. For over 400 years, the Jebusites remain entrenched in Jerusalem. Then David becomes King. According to some commentaries, he is willing to accept the status quo, and comes to visit to Jerusalem in order to negotiate a treaty; but the Jebusites mock David severely, saying “You will not get in here; even the blind and the lame can ward you off.”  David is mocked and threatened by the sneering Jebusites, who treat him like a weak leader of a weaker nation; David can only wonder what will come next.  After this provocation, David captures Jerusalem, and makes it his capital.

Jerusalem needs two introductions because it has two stories to tell. To use Rav Soloveitchik’s terminology, it is a story of gevurah and koach. Gevurah is the ability to control yourself; the ability to withstand tests and continue with faith. Koach is pure power, the ability to dominate and determine one’s own destiny. There have been those blessed with koach (power), who have been laid low by their own lack of gevurah, of self control and self discipline; at the same time, there are those who have been blessed with gevurah, and been courageous and tenacious, yet were always lacking in koach, in personal and political power.

The story of the akeidah is a story of pure gevurah. It is a story of sacrifice and self control in the extreme; Avraham retains his faith, even when tested by the ultimate test. Avraham’s courage becomes the inspiration for generations of Jews who show enormous gevurah, and retain their faith in face of challenges.

Indeed, the akeidah represents an aspect of Jerusalem that is oft forgotten; it was the centerpiece of Jewish hopes in exile. Jews struggled and strained, yet all the while were sustained by their memories of Jerusalem; they lived in ghettos, yet never stopped talking about Jerusalem, praying towards Jerusalem, and dreaming of Jerusalem.  (Indeed, it is Daniel in the Babylonian exile who begins the practice of praying towards Jerusalem). Jews in exile, lacking in koach but full of gevurah, hung on to their faith and their people while turning their faces towards Jerusalem.

The Jerusalem of Gevurah, the Jerusalem of exile, is Abraham’s Jerusalem, a place where Jews turn to demonstrate their unwavering faith.

But there’s another Jerusalem, the Jerusalem of Koach. David makes Jerusalem his capital because it symbolizes his worthiness to be a king; he is someone who can protect and keep Israel strong.  Instead of being a loose group of shepherds, the Jews were now on their way to being a nation with a king and a capital, a country that can hold its own in the face of its enemies.

Those of us who are more familiar with the Jerusalem of exile sometimes forget the need for power, for koach. We have survived and even thrived just with our inner strength, and we’ve become cynical about real power. But 45 years ago, we were reminded once again that Jews ideally possess both gevurah and koach.  In the days before to the Six Day War in 1967, people around the world worried that the Arab States were going to attack and destroy Israel; that only 30 years after the Holocaust, hundreds of thousands of Jews would be slaughtered again. Instead, the opposite occurred. And as the soldiers entered the Lion’s Gate, Jewish sovereignty returned back to David’s city. Once again, the dispossessed of exile could return home, to David’s home, to his capital and to his Temple.  It took much gevurah and courage, and there were many sacrifices along the way; through 1,900 years of exile, and through decades of war, where thousands of young men gave their lives to build a State.  But thankfully we had the gift of koach and the power to prevail.

Thankfully, after 1,900 years, no one would laugh at Jewish self determination anymore. Both David, and Avraham, would be proud.

Chag Sameach!

Please look at the following links

http://www.youtube.com/watch?v=l17p0fTNvf0

http://www.aish.com/h/iid/48970026.html

My Article Was Published on Tablet Magazine

It's a deeply personal piece about my mother. the link is here.

Can You See God Through Those Google Glasses?

(my newest post on the Faithblender blog)

Google has recently revealed a prototype of high-tech glasses. Project Glass, as it’s called, looks like a pair of glasses, except the lenses (actually, an empty space) are miniature screens. As one walks, electronic data, like weather forecasts and news, pop up on the side of the screen; even data about the person you are speaking to can be pulled up via voice command.

Project Glass is yet another example of how technology changes our lives for better and for worse. It will make life simpler and so much more fun; yet at the same time, we become increasingly isolated from each other. Technology has had an isolating effect on our communities; from radio and television, which kept people at home instead of heading out to theatres and shows, to the internet, which has people texting instead of talking to each other, advances in technology has made social interactions less common and less personal. And now Project Glass comes along, and even when we see people face to face, we won’t really see them; we’ll be looking at the weather instead!

Yes, there’s an unprecedented amount of social connection going on today; one can be in touch with thousands of Facebook friends and Twitter follower with the push of a button. However, the connections are superficial, and are all about information rather than companionship. The Bible makes it clear that connecting hearts is fundamentally a face to face experience (Proverbs 27:19). And there’s no question, sitting together as companions, with or without words, is critical to the friendship experience (Psalms 133:1). 

This loss of personal connection also changes our connection to God. Jewish thinkers as different as R. Schneur Zalman of Liadi to Martin Buber have all made it clear that our relationship with God is founded on our relationship with our fellow man. The road to God is built on human friendship; and if Google Glasses obscure our ability to see our fellow man, they will certainly disconnect us from God as well. 

How Should We Treat Our Seniors?

(my newest piece in the Faithblender blog)

It’s a lot harder for the elderly to get respect in the 21^st century. We live in the era of the cutting edge; technology rules, and technology changes daily. To be up to date, you need the latest gizmo, something that is often uninteresting or even confusing for older Canadians. In addition, our video driven culture is all about what you can see: videos, pictures, images. Our society is driven by the visual; and superficial qualities like youthful attractiveness have become far more important than in previous generations. In a culture of technology and youth, the elderly are the odd man out.

Sadly, as we forget our elderly, we forget our souls. A Jewish attitude to the elderly would recognize both society's need for wisdom as well as the imperative of gratitude.

The Talmud remarks that the Hebrew word for elder (zaken) is an acronym for “one who has wisdom” (zeh shekanah chachmah). The elder may not know the minutiae of technology, but life experience has given him wisdom. Wisdom is the ability to see the critical aspects of any decision; wisdom is the maturity to avoid getting caught up in hype. Wisdom reminds us that good values never go out of style. Sadly, in a society enamored with the new, wisdom is forgotten; this loss of wisdom is noticeable everywhere, from bank lending practices to marriage breakups.

But some of our elderly have declined, and are no longer wise. Age has taken its toll, and those who were once caregivers now need caretakers. How do we relate to the elderly who are infirm, who are no longer what they once were?

The Talmud has a beautiful note on this topic. The Bible tells us about the tablets with the Ten Commandments that were brought by Moses from Mt. Sinai; not once, but actually twice, because the first set were smashed by Moses during the episode of the Golden Calf. The two intact tablets were kept in the Ark of the Covenant, and housed in the center of the Temple.

But what about the first set of tablets, which were broken by Moses? Where were they housed? The Talmud tells us they were housed in the Ark as well. The lesson of this, says the Talmud, is even when a wise man loses his wisdom, he is still worthy of the same respect.

The Talmud is teaching us a profound lesson. There are times when we must show respect because of awe, out of an awareness that this person is far greater than I am. But there are times that we show respect out of gratitude. We need to consider the person’s past contributions to our family and community. I need to respect the old World War II vet, even if he longer remembers my name, or his. I need to show gratitude for accomplishments past, because without them, I would not be here today.

Did Religion Inspire Mohamed Merah to Kill?

(my newest piece in the Faithblender blog)

Religion can inspire man in many ways; sadly, it can also inspire murder. The Bible says that the first murder was inspired by a religious dispute; Cain murders Abel because he is jealous of Abel’s sacrifice. Indeed, the Midrash (an ancient Jewish commentary) says Cain learned to kill from observing his father offering sacrifices; the Midrash seems to emphasize that in this murder, religion is the inspiration. Right at the outset of human history, religious fanaticism erupts on the scene.

Religion is filled with enormous passion; we desperately want closeness to God, and are willing to do anything to achieve that closeness. But like anything valuable in life, religious passion is a double-edged sword. Religious violence is inspired by that very passion, a passion that is often manipulated by groups like Al Qaeda in pursuit of a political agenda.

Mohamed Merah, a follower of Al-Qaeda, went into the Otzar Hatorah school in Toulouse and brutally murder three young children along with a young father. This murder truly frightens me, as my own children attend a school similar to the Otzar Hatorah school. It truly frightens me that there are Muslims being taught to hate Jews, all in the name of religion. It frightens me that the spirit of Cain still walks the earth, in all faiths and all walks of life.

The only way to prevent religious violence is by ensuring that both our minds and our hearts are engaged in religion. We need to make sure that the ethical demands of the mind never get overwhelmed by the ferocious passion of the heart.

We need to reaffirm our love for Abel, even before we pray to God.