Jewish Federations Tell Israel to Bug Off

Can thin skinned be excused for ahavas Yisroel? Can the national interests of the State of Israel be confused with causing hatred amongst Jews? Is the accusation itself a form of anti-Jewism? INN ran THIS STORY: American Jews Take Issue with 'Come Home' Campaign describing the angst of the The Jewish Federations of North America; unhappy that the State of Israel is trying to bring home ex-patriots - those who have descended from Israel (yireda) back to Israel. I thought that we, as Jews - lovers of Israel, supporters of Jewish ownership of the land and concerned for its well-being - were supposed to be upset when Israel's national interests were struck from the outside?

That is only true, of course when the issue is secular. Jewish Federations (sounds like an organized labor movement, no?) are held hostage to Identity Jews, those lacking in yiras Shomayim, married to the culture of Edom - and well off. The money flowing in to and its counter threat to be withheld (even a perceived and not real threat) determine the positions taken by The Jewish Federations of North America not what is in the interests of Torah or Israel.

Even worse is the contradictory nature of the culture of The Jewish Federations of North America. Millions of dollars are contributed every year to the Jewish Federations for the purpose of advocating for and educating about the importance of Israel. Teens and others are sent on free exploration style trips or junkets to learn about the land and build attachments. Yet for Israelis living abroad - living in North America, its different. One the one hand, organized efforts are made to advocate for building connections to Israel, on the other hand and to the contrary - opposing the efforts of that very same nation to reach out to its home born overseas.

This quote tells the story

"We fear this campaign will only backfire, and rather than simply bringing Israelis back, will alienate and divide Diaspora Jews from Israel. Rather than playing Israeli Jews against American Jews, we should be seeking to reinforce our shared love of Zion and to build the bonds of Jewish people hood worldwide."

What they are saying is that we don't want our donors to see the truth of living in exile. We are concerned that upon realizing that Chanukah Bushes and children knowing more about the other cultures in which they inter-mingle than their own - one in their eyes which is backward, repressive, anti-woman, racist and overall inferior to the wonders provided by the "modern" world will be offensive and result in a loss of donations (HaShem yirachem). After all Jewish Federations represent all Jews - even those who need the most Jewish - (read Torah) influence, education and enlightenment. We don't want to offend anyone - even at the risk of mis-representing what our our holy Torah teaches us and what our tradition demonstrates for us. The children of Avraham, Yitzchak and Yaakov have a unique culture and law. It is not to be held hostage to The Jewish Federations of North America and their kowtow to its donor base.

In this weeks parashah Vayeitzei, Yaakov is sent away by his parents - away from the hatred of his "brother" Eisav and to find a wife. As he lay down to sleep, he protects his head with a set of stones. In one of my favorite Torah commentaries Vedibarta Bam, Rabbi Bogomilsky quotes Rashi explaining the rocks are to protect Yaakov from "wild animals". He then brings this gem "Yaakov knew that in the world at large there are many forces that are alien to Torah and mitzvot and hostile to the religious Jew. These forces influence the mind of the Jew and try to persuade him to leave the path of Torah. Therefore, Yaakov made a great effort to protect his "head," to prevent negative influences from interfering with his yiddishkeit." Further Rabbi Bogomilsky brings another explanation:

"He took of the stones of the place, and he placed them around (under) his head, and lay down in that place to sleep." (28:11)


QUESTION: Why did Yaakov rest his head on a stone?

ANSWER: The Gemara (Bava Kamma 30a) says: "He who wants to be a chassid should observe the laws of nezikin — damages" (being careful not to hurt anyone or damage property). Rava says that he should follow the teachings of Avot (Book of Ethics), and others say that he should be observant in the laws of berachot (recognizing the supremacy of Hashem and thanking Him for everything). The word "even" — "stone" — is an acronym for "avot, berachot, nezikin."

As Yaakov was preparing to enter the "outside world," his first resolution was to be a chassid. The placing of the placing of these three stones as the guidepost for his "head," was, as though to say, that his thoughts would always be directed to exceling in these three matters.

The three stones united to emphasize that each approach is equally important and that through these three things one can make the world a "beit Elokim" — a "house of G-d."

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It may also be said that "berachot" — recognizing the supremacy of Hashem and thanking Him for everything — is an allusion to the relationship between man and Hashem. Being careful not to hurt or injure a fellow man, "nezikin," represents inter-human relationships. To be exemplary, one must conduct himself within these two realms, in accordance with the guidelines and teachings conveyed by "avot" — our ancestors.

To answer the criticism that my opinion is too negative, note the above paragraph. We must balance our approach to our relationships with fellow Jews (and all mankind) with recognition of Hashem's supremacy and the lessons of our Avos - whose actions lead us still. And to fend off "wild animals", one needs to live within fences.

In other words, the actions to oppose Israel's interests in bringing back Israelis to Eretz HaKodesh by the Jewish Federations is contrary to the needs and interests of the Jewish people and is being espoused for the wrong reasons.


Israel Matzav posts the videos of the advertising campaign

And here is the contrary view: Israeli ad campaign suggests Israelis shouldn’t date Americans (VIDEO). What this article sarcastically points out is an all true phenomenon that many an observer of the Jewish world can point towards as the best reason why the Israeli absorption effort is needed. I have known far more Israelis than I care to remember - who came here for "a short time" to "make some money" or "learn a professional" with the goal of returning to Israel later. Most of them become very comfortable in America and decide "for their family's ie. children" to stay in America. Really? For the children? They have learned from the politics of America how any policy choice can be advocated - its for the children. The same justification of the Jewish Federations to fund Israel programs... I'm confused.

Lessons from Bereshis

Since this is the week corresponding to the Torah reading of Toldos, it is appropriate to look at ties between Toldos and last week’s Torah reading of Chayei Sara. Looking forward, we can bring in to the discussion Rachel and Yaakov. There are indeed connecting themes between all of these in Bereshis/Genesis.

What can we learn from Rivka/Rebecca? Rivka lived in a home of Besuel and Lavan and yet demonstrated the type of good characteristics and mannerisms fit to become a matriarch of Israel. Her family did not share with her those same good characteristics. How does a Rivka come from the home of a Besuel and Lavan?

From Rivka we learn that a Jew has an obligation not just to maintain a proper yiddishkeit perspective, but to elevate herself nonetheless, blocking out those negative images (its so easy just to get along – but not the Torah thing to do) and to ascend in new heights of Torah and mitzvos, even if she finds herself in a society dominated by derech Lavan (mannerisms of a Lavan.

This week in the portion of Toldos, Rivka, now almost a mother is having a difficult pregnancy. A spiritual battle of immense proportions is taking place inside her womb. Yaakov and Esav are engaged in a struggle for domination. After Yaakov and Esav are born and begin maturing, it is very clear that these two sons of Yitchak/Isaac and Rivka are growing into two very different people. Yaakov is a student of Torah and Esav a deceiver and killer. The question is now the opposite of the one above, how does an Esav come from the home of an Yitchak?

There are no guarantees in life and Hakadosh Baruch Hu does not promise any Jew absolute success in all of their endeavors to grow into a thoughtful, kind and Torah observant Jew. It takes work and nothing can be taken for granted. A good home environment is important but that is no guarantee. An Esav can grow up in the home of Yitchak and Rivka.

And what of Rachel and Yaakov? Now we have come full circle. Rachel and her sister Leah grew up with a Lavan as their father yet both managed to become matriarchs of Israel, not by following in the crooked ways of their father Lavan, but by seeing that the society in which they lived was in desperate need not of their father’s corruption but of the Torah of Yaakov.

So here we are. Every Jew must face these challenges and everyone here today must strive to grow in Torah and Mitzvos observance. That’s a pretty big challenge. But it is a challenge that even the least observant Jew can meet through dedication and hard work. Jews have a spark of G-d inside them which pulls the soul to its source. That inner soul is often overlooked and more often repressed in favor of its stronger partner, the physical life force. But while the physical has natural limitations in time and space, the inner more spiritual soul is far less restrained and can soar to greater heights. This is the challenge for the Jew. The example of success in overcoming all the obstacles to our spiritual growth is the inheritance left to us by our patriarchs and matriarchs.

Jewish Posterity for $8,000

This Dvar Torah was originally written in 2005 and can be found here. I received it by email this week. It struck me after having written my commentary A Flashy Bookmark Found Amongst The Torn Pages of a Discarded Shulchan Aruch. Rabbi Posner's general theme of Jewish continuity and the message conveyed by Ms. Berman in the article that I commented upon are interesting to compare. I took special note of the last paragraph:


"For these are the children of Jacob" conveys a faith that the chain is worth more than what a link lacks. We have nachas that our children are part of this chain, and we say a little prayer that they earn (for how else will they pay day-school tuition?) a whole lot more than $8,000 a year.

Finally, the Dvar Torah includes sagely advice from Mrs. Posner OBM.

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FOR YOUR SHABBAT TABLE
By Rabbi Shimon H Posner
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My son the doctor had a son:
he is now a neurosurgeon.
His son is a forest-ranger in Yosemite:
the girl he is not yet married to is not Jewish.
My son the lawyer had a daughter:
she is a senior analyst with Morgan Stanley:
she's forty-three and just met Mr. Right.

A survey of Jewish America was unveiled two years ago:
containing little we didn't already know anecdotally.
Still, some of the numbers were shocking.
Three hundred thousand less Jews
than there were only ten years ago?
Forget Zero Population Growth:
we're eating away at our capital. And for what?
Because, as the survey reported, we earn $8,000 per year more than the average American family!
We're not having kids
so we can go out and earn an extra minimum wage.
My kingdom for a horse;
My birthright for $8,000 worth of lentils.

The problem is not that Jewish women don't want to be Jewish mothers:
it's that Jewish men don't want to be Jewish fathers.
Manis Freidman sees feminism as a cry,
piercing through the upshot of the Industrial Revolution:
"Give us back the husbands that you stole from us!"
Until that revolt, men grew into fathers:
fathers needed to provide, so men worked.
Gradually men stopped working to provide,
they went off to pursue a career,
self- fulfillment, a more meaningful life(style).
Who would want to be the mother of their children?

Perhaps more than any parsha, ours is laden with domesticity: it is painful to hear, from our perspective,
women pining for children and for their husband's attention
that childbearing would earn them.
More easily overlooked is the husband
who watched sheep all day in order to raise a family.
Bucolic as it may sound, this was not a sign of the times;
his twin brother led a high-pressured, adventurous, corporate-mogul lifestyle.

'Will our children say kaddish for us?'
was the worry of a generation gone by.
'We have no children.'
is the silent scream of the most comfort-conscious generation. Worry and concern of a Jewish future is misused,
overplayed and gauche.
Charged-up activism is annoying. Neither work.
Go get a job! Become successful! is the cry.
And the kids listen, in droves.

One of the positive aspects of the Sixties-Seventies is idealism: a greasy-haired, pot-induced, thoroughly-off-base idealism, but idealism. When the surviving hippies (the ones who didn't OD in Marrakech) took a bath and trimmed their hair they were also cleansed of selflessness and had their strife of the spirit cut short. The lucky ones had someone to help them channel their idealism.

Parents want to provide children with whatever the parents grew up missing.
A greater accomplishment is to provide children with whatever the parent grew up taking for granted.

It is not enough to want grandchildren.
You must want sons who are fathers more than you want sons who are doctors, want daughters who are mothers more than daughters who are market analysts.
You must want sons-in-law who are fathers
more than sons-in-law who are neurosurgeons.

My mother taught me
that you can never choose to have a child:
you can only choose not to have a child.

"For these are the children of Jacob" conveys a faith that the chain is worth more than what a link lacks. We have nachas that our children are part of this chain, and we say a little prayer that they earn (for how else will they pay day-school tuition?) a whole lot more than $8,000 a year.