B-H
Let me share a glimpse of my background. I was born and
raised in a country with a unique history, a nation that endured the loss of
its independence for an extended period, subjugated by various empires over
time. This nation survived primarily through its literature and the
preservation of its once-glorious past. Its people were seen as “messiah for
nations”, revered by their most significant bards, almost like prophets to
their fellow citizens.
These downtrodden masses faced numerous attempts to reclaim
their independence, all of which were met with brutal persecution and
oppression. Then, a miracle occurred—not so much as a supernatural event, but
rather a fortunate alignment of historical circumstances and the lobbying
efforts of advocates for this new country. Who can truly delineate where the
natural ends and the supernatural begins?
Before this transformation, troops began to assemble,
eventually evolving into a regular army. Armed conflicts ensued, but with
support from Western governments, the country was established, and its
administration took shape. A new era dawned for this once-oppressed nation,
marking the beginning of its second republic.
While technically a democratic nation, there were always
those "others" present. They had been there for a long time, yet
their language and religion differed from ours. The nation sought unity, as its
citizens were previously citizens of various countries. The presence of these
"others" became a significant obstacle in this endeavor. Some
advocated for their integration, while others favored separation. Ultimately,
the latter prevailed, relegating the "others" to second-class
citizens in the very land where they had lived for generations.
Externally, threats loomed. Neighboring countries were
hostile, and from the outset, our nation had to engage in wars for its
independence. We triumphed and expanded our territory, which brought more
"others" into the fold, complicating the internal strife. However,
the phenomenon of new nations gaining independence during that era was not
entirely unique; it was, in fact, quite common. The prevalent situation during
that period involved nations establishing strong military forces and shaping
their identities around these armed services.
The soldier became the epitome of national pride, with elite
army units representing the pinnacle of excellence. The might of the military
was celebrated publicly, with media coverage highlighting the army's growth and
patriotic literature gaining popularity. Military parades became a staple of
public life, showcasing soldiers with their polished weapons and heavy military
equipment, all for the masses to admire.
The public revered the military for its strength,
discipline, and the synchronized movements of its marching troops. These
soldiers were seen as heroes, capable of defending the homeland and vanquishing
enemies. Military songs resonated with the troops, and their catchy melodies
permeated the general populace, even reaching the "others," who
adopted these tunes within their communities, as music knows no borders.
A spirit of love for the land flourished, fostering a
willingness to sacrifice for the country, the state, and the soil—an ideal
cultivated as the highest value of the nation. G-d Himself designated this land
as a homeland. The military parade became a significant event in the life of
cities and towns, serving as entertainment in an era when mass media was
limited to print, with radio still out of reach for many. It was, aside from
street performances and traveling theaters, perhaps the only visual entertainment
available, especially in small towns.
The impact on the populace, particularly on boys of all
ages, was profound. They aspired to emulate the admired soldiers they watched, while
still often holding their fathers' hands. For those advocating for the
integration of the "others" into society, enlisting their youth into
the army was seen as a crucial step toward achieving that goal. Years of
discipline and nationalistic indoctrination were believed to facilitate this
integration.
Conversely, those opposed to integration viewed the
existence of the "others" as a threat to national unity, seeking
various obstacles to impede the process and advocating for the mass emigration
of these "strangers." They considered themselves civilized and moral,
insisting that any emigration be called voluntary.
Regardless, the frequent military parades served as
preparatory tools for achieving national objectives. Janek (Yanek) and Franek
stood on the sidewalk, watching the marching soldiers while holding their
children. Nearby, Piotrek and Valenty observed from their porches, also with
their families. The "others" were present too—Moishe with his sons
and Yitzchok with his offspring—unaware that the parade impacted their children
just as it did the children of their Polish neighbors.
If you haven't yet realized which country I refer to, it is
Poland.
If it seems that another place resembles this narrative, if you got a filling that some other
place looks like copy and paste…yeah, perhaps it was copied and pasted. Though
I was born much later, I lived among people who shared stories of life in
previous generations. I spoke with older Poles and interviewed many Polish
Jews, capturing the reality I have described. You can conduct your own research
to find not only written accounts but also pictorial evidence. The spirit of
nationalism and militarism has dominated European philosophy for decades.
Polish military parades were not the first to march through the streets of
small towns.
When Zionist agitators arrived in cities and towns, they
easily captured the attention and imagination of Jewish youth, presenting a new
nationalist gospel. They promised not only land but also the opportunity to
build it in a model familiar to the younger generation of Jews in Poland and
other Central European nations—a nationalistic society centered around military
strength, with the "others" merely existing to be treated similarly
or worse than the Jewish population in Europe just before.
This ideology emerged among many others, where blood and
soil were deemed superior to all else. At times, it appears that the Zionist
state is a parody of other nationalistic countries in Central Europe. Their
relentless pursuit of "Lebensraum" and "drang nach osten"
reveals staggering similarities. It would be a parody if it were somehow
diminished compared to its formidable predecessor, Nazi Germany, but at this
moment, it stands on the same level or worse; it is merely European fascism
that has outlasted any other fascist regime from its origin.
Yes, there are no gas chambers for the Palestinian people.
Those who believe that Nazism began only after the Wannsee Conference know
little about history and, quite frankly, lack compassion.
I am indifferent to what some readers of this essay may
think or say about me.
Quite frankly – I don’t care.
Beezras Hashem, I have laid out my beliefs over the years on
this blog and elsewhere. I have demonstrated my loyalty to Hashem, His Torah,
and His people in a manner rare in this generation. Those who know me personally
well understand this.
However, I cannot remain silent while my people spiral into
madness. When my people lose their way, we all pay the price. Just read the
Prophets; just read the Sages ZT’L. I cannot keep quiet now, as the original
nationalistic secular ideology, by design, intertwines with messianic fervor,
dulling the conscience shaped by thousands of years of moral and ethical study.
Once again, in our history, we have lost our way by placing our hope in
something other than HBH or, worse, using Him as a tool for a murderous
ideology, reducing the Almighty G-d to a national trinket a getchke.
I joined the Children of Yisrael on the premise that, as Rav
S.R. Hirsch states, it is the law that grants me citizenship, not citizenship
that bestows rights. As a Jew, I possess the right to weep when I can no longer
contain my voice and tears.
To those who cite Talmudic statements about the ger who
aligns with enemies merely due to a sense of alliance, listen to me. Long
before I formally converted to Judaism, I concluded that human life is of
paramount value—more valuable than anything else in this earthly existence,
more than prosperity, more than country and soil. Is this radical?
It was not to the Uvois (Avot) or to the holy men of our
people. If you seek a deeper understanding of the value of human life according
to the Torah, and if the commandment not to kill is insufficient, please refer
to Rav Dessler's essay on the topic of suicide; it offers excellent
explanations among others. Beezras Hashem, I will endeavor to revisit this
topic in the future, exploring why life is superior to anything else.
I was relieved to escape the toxic mindset imposed on me
since childhood. I was grateful to break free from the chains of patriotic
thinking, where value lay in killing and sacrificing one's life and well-being
for the idea of the country. If you believe that in Judaism, I am merely
seeking validation for my preconceived notions, please consider this: around
the same time in my life, I concluded that the fundamental powers of the human
body, which can be exploited in any circumstance, should be confined to the
family structure. Specifically, our sexual lives should occur solely between
husband and wife. Yes, I later found this reflected in The Book and among those
who live by it. But it was also preconceived. Why? It is part of my personal
journey with Boire Oilom. Would anyone disregard that conviction simply because
it developed long before I encountered the teachings of the Torah?
Despite the rampant antisemitism surrounding me, I was able
to discern right from wrong. I sharpened my understanding of Tzedakah and
Mishpat, largely on my own but with remarkable guidance from HBH. With that
Divine guidance, I found people who valued life more than any other nation in
the world. People who, as Rav Hirsch noted, had not shed human blood for nearly
eighteen hundred years, often paying for this moral high ground with their own
blood and that of their children. They resorted to self-defense only when
necessary, refraining from waging war against any nation, as it is prohibited
and a matter of the oath—a covenant with G-d imposed on the nation after the
last revolt, as recorded in the Talmud.
With G-d’s guidance, I joined the people who gave the world
the Law and conscience. Even though this Law calls for capital punishment, it
has rarely been enacted for over two thousand years. The people of Yisrael,
whose judges made every effort to preserve life, even when the criminal was
undeniably guilty. Their ancient kings were judged not by the number of dead
but by their fidelity to the Law. Even the one who inspired humanity with his
timeless poetry was admonished by the prophet for shedding human blood—David
HaMelech.
It took my entire youth to seek out and find the people of Tzedakah and Mishpat, and I solidified my convictions within the framework of Halacha. The circumstances were not favorable, but I joined the holy people of Yisrael and was embraced by them. All of them are my people—those in Mea Shearim or Monsey, and those in Givatayim or Varanasi. They are all my beloved brothers and sisters.
It tears my heart apart; I bleed and weep through sleepless
nights, witnessing the state of my people today. It is not merely a matter of
stealing from others in a frenzy of nationalism; it is not just the ongoing
bloodshed and harm to the dignity and well-being of others to establish and
maintain the state. It is also the dehumanization of the "others,"
akin to what Europeans inflicted upon Jews over millennia, culminating in the
Holocaust. As the wise say, dehumanizing others dehumanizes us equally. Violence
inevitably follows.
Now, we witness grotesque and unprecedented violence. If
anyone wishes to understand why I use such language, I invite you to read my
other essays. They will help clarify my sources—the spiritual ones.
For most of my life, I believed that religion elevates a
person above spiritual indifference. I will not delve into the debate over the
causes of past wars and bloodshed, as I am acutely aware of how emotional
issues surrounding our beliefs can be manipulated by the rulers and politicians
of this world. This is not the time for that.
I once believed that religion instills values otherwise
absent from a person's conscience. Yes, I recognize that an agnostic can
possess moral convictions that may place them in a better moral position than
someone who identifies as religious. However, I grapple with this notion today.
What if someone commits crimes out of love for the Supreme or superior values
as they perceive them? The Torah is clear on this matter, but evidently not to
all my coreligionists.
Should I tell them to abandon their religion if it instructs
them to kill, steal, mistreat, create widows and orphans, treat humans as
cattle or subjects, and support the atrocities we have endured throughout
history? Should I urge them to renounce it and instead become nonbelievers if
it saves a life? The prevalence of this crime and the associated falsehoods are
apparent to everyone, including those we have hastily labeled as antisemites. Because,
in addition to the natural, Divinely imprinted sense of justice, we have taught
them "right and wrong" over millennia.
To those who approach me with the usual lines and talking
points, please do not attempt to gaslight me with "self-defense,"
Amalek, and other nonsense. Anyone familiar with Zionist ideology from its
inception knows that the conquest, control, and expulsion of the indigenous
population from Palestine were integral to that ideology. A few exceptions
existed where some Zionists proposed peaceful coexistence with the indigenous
and neighboring peoples, like Martin Buber, but ultimately, even he—a prominent
European philosopher—was marginalized and ostracized by the Zionist
establishment.
There are sources to learn from—not from late apologists of
that ideology but from its early writers and ideologists. Do not fear; their
writings will not diminish you if you already support any actions of the
Zionist state. If you believe that any of these actions, please your god, I
think I can say this: leave him and first become human, as Rav Hirsch advises.
“Now, had Scripture not told us here that Avraham was ninety
nine old when the covenant of Milah - which is the founding covenant of Judaism
- was established with him, we would have thought that all of Avraham's
virtues, of which we have learned until now, were the result of the covenant
established with him in his youth, and that the whole flowering of this
covenant consisted in these virtues. In fact, however, they all preceded the
covenant of Milah. The full attainment of purely humane virtues preceded the
mitzvah stated here: וֶהְיֵ֥ה
תָמִֽים . The covenant
of Avraham is a higher perfection of the humane virtues. The inference is
twofold: On the one hand, "Be a mensch, a decent human being, before you
attempt to be a Jew." First acquire all the humane virtues; only then can
you become a Jew. On the other hand, you are not yet a Jew if you have reached
only the level attained by Avraham until this point. A person who is
compassionate, forgiving, and benevolent qualities demonstrated by Avraham
until this point is merely the embodiment of the ideal Noachide.”
To regain your status as a Jew, one must engage deeply with
the teachings and commentaries of our tradition. Following this essay, I will
present extensive quotations and analyses from Hirsch’s Chumash. While some may
argue that Hirsch's opinions are merely his own and that there are numerous
commentaries offering alternative perspectives, it is essential to recognize
the principle of Ailu Ve Ailu. However, in my understanding, one Ailu can often
be reconciled with another.
There are also opinions that, while recorded, were never
accepted, and others that are outright heretical. Hirsch’s Hashkafa stands out
for its clarity and its ability to align with all Divrey Chazal, to the best of
my knowledge.
For the sake of argument, let us hypothetically consider
that what he writes may be beyond the pale—ideas that cannot be taken seriously
because they contradict other logical interpretations based on Scripture and
Divrey Chazal. It is indeed true that this Holy Book has been misused by
dictators and murderers throughout history to justify their heinous acts. Some
liken it to a fiddle, which can be played to produce any melody one desires. It
is a fact that pasukim can be manipulated, taken out of context, and distorted
into a scriptural Frankenstein to support every conceivable sin.
Ultimately, how one utilizes the Torah reveals more about
the individual than about the Torah itself. If anyone, regardless of their
stature, presents a "logic" that contradicts the ideas expressed
below, I would prefer to stand "wrong" with Hirsch rather than be
"right" with the majority.
Genesis chapter 12
“Avraham appears merely as an individual who is told: "Go your own way, dare to be alone." In verse 2- וְאֶֽעֶשְׂךָ֙ לְג֣וֹי גָּד֔וֹל the nation already appears, but not yet in the context of interaction with other nations. Then, verse 3 – וַאֲבָֽרְכָה֙ shows Israel in its relationship with other nations: The blessing of Avraham is made dependent on others blessing him, and there are also those who dare to curse him.
Avraham's task was to isolate himself, to walk
alone with God. The second stage was the creation of a nation out of this
Avraham. It was destined to become apparent that the existence of this nation
is a second act of creation by God in history, and toward this end it was
necessary that Israel become a nation only by way of Golus (exile) and Geirus
(homelessness), without a homeland. Had Israel, from the very beginning,
dwelled in its own land, its creation would not have appeared as אֶצְבַּ֥ע אֱלֹהִֽים or as מעשה ה'
וַאֲגַדְּלָ֖ה שְׁמֶ֑ךָ "And I wish to make
your name great." Scripture does not say: "I will make your name
great." God can bless people and nations, but He can only wish that they
will attain moral virtue and that their deeds will be exemplary, for that
depends on their faithfulness to the Divine Law. Similarly, Scripture does not say והיית ברכה or ותהיה ברכה "And
you will be a blessing" but, rather: " וֶהְיֵ֖ה
בְּרָכָֽה "Become a blessing." These two Hebrew words capsulize the
whole moral mission on whose accomplishment the fulfillment of God's own wish
depends: "I wish to your name great; therefore, you, become a blessing! I
wish to make of you a nation that will be a beacon to the nations, a nation to
which the others need only look in order to become aware of their own tasks.
And the task that is assigned to you as distinct from the aspirations of all
other nations - is: to become a blessing!" Everyone aspires, not להיות
ברכה but להיות ברוכים to be blessed. This is the
aspiration of every person and especially of every nation. Honesty,
humanity, and love are duties incumbent upon the individual, but are regarded
as folly in relations between nations and are viewed as unimportant by
statesmen and politicians. Individuals are imprisoned and hanged for the crimes
of fraud and murder, but countries murder and defraud on a grand scale, and
those who murder and defraud "in the interest of the state" are
decorated and rewarded.
Not like these is the portion of Avraham. The
nation of Avraham is to have no national politics and no national economics.
The One Who guaranteed its national welfare does not need to allocate funds,
form coalitions, or conclude treaties. At His command are rain and sunshine,
strength and life, power and victory. אִם־בְּחֻקֹּתַ֖י תֵּלֵ֑כוּ then all will
go well. In the midst of a world where mankind's stated aim is וְנַֽעֲשֶׂה־לָּ֖נוּ
שֵׁ֑ם and its ambition is to increase its power and extend its domain no matter
what the cost, the nation of Avraham is in private and public life to heed only
one call: to be a Blessing. Its life is to be devoted to the Divine aims of
bringing harmony to mankind and to the world and restoring man to his former
glory.
Then God will grant this nation His blessing for
a life of dynamic action. Its name will become prominent among the nations, so
that they, too, should be educated to these same aspirations: וַאֲבָ֣רֶכְךָ֔
וַאֲגַדְּלָ֖ה שְׁמֶ֑ךָ
This second stage of Jewish history, the
creation of a nation out of Avraham, was to have become a reality in ארץ ישראל.
There, Israel would live apart from the nations. Not only would Israel be
blessed, but blessing would spring from Israel; Israel would become a source of
blessing וַיִּשְׁכֹּן֩ יִשְׂרָאֵ֨ל בֶּ֤טַח בָּדָד֙ עֵ֣ין יַֽעֲקֹ֔ב (Devarim
33:28). Had we been worthy, all the promises to us that are to be fulfilled at
the end of the days, would have been fulfilled thousands of years ago, and the
whole course of human history would have been radically different.
It appears, though, that this first promise to
Avraham (vv. 1-3) alludes to a third stage. We have already noted that the form
וַאֲגַדְּלָ֖ה is expressive of a wish; for the realization of the second stage
does not depend on God alone. Verse 3 appears to allude to a third stage in
which Avraham's people - its blessing or curse are dependent on man, a stage in
which man has the power to bless them or to curse them. This is the stage of גלות which was decreed to befall this people if they would forget
their mission and seek - like the other nations להיות ברוכים instead of להיות ברכה
In the stage of גלות the people of Israel are
subject to the nations and dependent on them, for blessing or curse. Of this
stage Avraham is told: וַאֲבָֽרְכָה֙ מְבָ֣רְכֶ֔יךָ. That is to say, those who
bless you and help you, who value your principles and submit to the service of
your God I those will I bless. “
“Yet
another truth was revealed here to Avraham. He came face to face with a reality
that concerned his people in particular. In the land promised to him as the
future homeland of his people, the first trial he faced was famine, and the
second was war! The land does not, by its very nature, provide material
prosperity and political independence. In both these respects, the land of
Israel is the antithesis of Egypt. The land is dependent on heaven for its
fertility, and its political position is one of dependence; it cannot offer
resistance to a foreign invader. In and of itself, the land of Israel is prone
to famine and political dependence. Since it is situated at the crossroads
where Europe, Asia and Africa meet, all the major wars that have shaken the world
have inflicted severe damage upon it.
But precisely for this reason it was chosen.
Had Israel built a holy life on this land, no foe would have dared to approach
its borders. Three times each year the borders of the land would have been left
undefended and vulnerable, yet no one would have covetingly touched the land
(see Shemos 34:24). All the countries of the world would have fought one another
and passed near Israel's land, but no sword would have entered this most
prosperous yet most defenseless of lands וְנָתַתִּ֤י שָׁלוֹם֙ בָּאָ֔רֶץ וּשְׁכַבְתֶּ֖ם וְאֵ֣ין
מַחֲרִ֑יד וְהִשְׁבַּתִּ֞י חַיָּ֤ה רָעָה֙ מִן־הָאָ֔רֶץ וְחֶ֖רֶב לֹא־תַעֲבֹ֥ר
בְּאַרְצְכֶֽם׃ (Vayikra
26:6). Then all the nations of the world would have seen with their own eyes:
"God is there!" God is the stronghold of Zion; His deliverance
stands in place of wall and bulwark אֱלֹהִ֥ים
בְּאַרְמְנוֹתֶ֗יהָ נוֹדַ֥ע לְמִשְׂגָּֽב׃ (Tehillim 48:4) יְשׁוּעָ֥ה
יָשִׁ֖ית חוֹמ֥וֹת וָחֵֽל׃ (Yeshayahu 26:1). All the prophets' promises
for the future would have been fulfilled thousands of years ago; Zion
would have shone forth as a light unto the nations, and the peoples would have
said: "Let us go with you, for we have seen that God is with you"
(Zecharyah 8:23).”
