I know that it sounds strange but Herman Wouk is an important person in my life. I met him only three times in my life and probably we exchanged no more than twenty words between us in all of those meetings. Wouk passed away at the age of 104 on May 15, 2019 but remarkably in 2012 at the age of 97 produced another novel that was published by Simon and Schuster. This book, The Lawgiver, is a wry look at Orthodox and secular Jewish life in America, the Hollywood movie industry and at Wouk himself and his wife of sixty-three years who was his literary agent as well. Wouk’s wife Betty Sarah, passed away in her ninetieth year. The Lawgiver is written as a series of memos, emails, letters and recorded conversations between the characters presented in the book.
Herman Wouk 2014
As in all of Wouk’s works there is plenty of insightful humor present on the human condition and the foolish foibles of human beings, even of paragons of faith and religious observance. After all, Wouk was one of the gag writers for the famous radio comedian of seventy years ago in the United States, Fred Allen. But Wouk’s primary influence on me stems not from his written words, engaging and talented as they are, but rather from a speech that he delivered over sixty years ago to a banquet of the Hebrew Theological College in Chicago, a banquet I attended (but did not have a place setting or food there). He had just received fame as prizewinning author and playwright and was outed to the general American public as somehow being a practicing Orthodox Jew. In those days such a successful American Jew who still observed the Sabbath and ate only kosher food was a rarity. And his speech at that banquet was masterful in delivery and content.
He predicted the wave of assimilation that would overtake American Jewry in the coming decades and warned that if there were no spirituality or traditional observance, no love of Torah or of Israel present in the coming generations they were doomed to disappear from Jewish life and history. I had never heard anyone put forth the case for traditional Jewish life and values so ably and bluntly. I said thank you to him after the speech as I stood in line at the dais with hundreds of others, many of whom asked him to sign copies of his book that they had brought along. The speech inspired me then and continues to inspire me now. It strengthened my then youthful and perhaps even naïve belief that Orthodoxy was the only way to go even in America and that I should somehow contribute to its defense and growth.
I met Wouk again at a Sabbath synagogue in Palm Springs, California where he then resided. And I met him for a third time in Yemin Moshe in Jerusalem where he owned a home and partially resided. He had vaguely heard of me and was courteous to me. I reminded him of his speech in long ago Chicago and he ruefully smiled and said: “them were the days!” And I thanked him for writing the seminal “This Is My God,” a book that I have used and given to others countless times in my long rabbinic experience and career. This book, above all others that he has penned will surely stand the test of time and changing literary tastes and forms.
At the conclusion of The Lawgiver, Wouk has written an epilogue about the characters in this novel. In concluding the epilogue itself Wouk wrote a beautiful, heart-wrenching farewell to his wife. He wrote: “We shared our time under the sun for sixty-three years, during which I did all my literary work. Before we met I wrote nothing that mattered. Whoever reads a book by Herman Wouk will be reading art deeply infused with her self-effacing and incisive brilliance, books composed during a long literary career managed by her common sense, with which I am sparsely endowed.
Here is Betty Sarah Wouk, the girl I met by God’s grace in 1944, a Phi Bete and an enchantment, working in Navy personnel. She rests in peace beside our firstborn son, who accidentally died in Mexico when almost five years old. My place at Abe’s other side awaits me in God’s good time.”
A friend of mine told me of an interesting conversation that occurred between
two professors at a Catholic university in the United States. One of the
professors was a nun, while the other professor was an observant Orthodox Jew.
The nun said to the Jewish professor: “You know, that after long deliberation
on the matter I am convinced that if I were not born and reared all my life as
a Roman Catholic, I would choose Judaism as my faith. If you were not born and
reared as an Orthodox Jew, then what do you think your faith would be?” The Jewish
professor thought the matter over carefully and then replied: “I would still be
a Jew, though I would probably not be as observant of the commandments of the
Torah as I now am.” The nun thought quietly about that response and then said:
“I fully understand that answer. Jews really have no fallback faith. It is only
Judaism for them. The only issue for them is how observant they will be of its
ritual demands.”
In a completely unscientific survey that I decided to make after hearing of the
above conversation, I asked the Arab custodian at the yeshiva where I teach,
and with whom I have very cordial relations, the very same question: “If you
were not born and reared as a Moslem, what faith do you think you would
follow?” He looked at me very quizzically, fearing perhaps that I had some
nefarious motive driving me in asking that
question. When I further explained to him that I really had no missionary,
monetary or political motive in mind when asking the question but that I was
just taking a survey on the issue and that his answer would be non-binding upon
him, he squinted and thought for a moment. He then said: “Even though many of
the Arabs (not me, naturally) currently see the Jews as an enemy, if we
were not Moslems we would probably follow Judaism.” He then added thoughtfully,
“It is interesting that over all of the centuries, very few Jews ever became
Moslems.” I walked away from that conversation in a very thoughtful and pensive
mood. It seems that we are everyone else’s second choice, the true fallback,
fail-safe faith for much of civilization.
Young Jews that I have known here in Israel and some of who were later students
of mine told me that when they toured Nepal and India and came into contact
with gurus and the holy men of the Eastern religions, they were amazed by the
curiosity and interest that these people evinced in Judaism. One young man even
told me that the main reason that he opted to come to Jerusalem to study Torah
was the fact that he was so ignorant of Judaism that he could not answer any of
the questions posed to him by the head of the ashram about Judaism. That ashram
head was very disappointed in him and severely chastised him for his Judaic
ignorance. The Jewish boy decided to remedy that failing by enrolling in a
Jerusalem yeshiva and spending time studying Torah. But the interesting point
that he made to me was that somehow Judaism as a faith (not necessarily Jews as
a people) was held in much higher regard in that part of the world than any of
the other religions, such as Christianity and Islam. Now, I understand that
Christians and Moslems can have a relationship with Judaism, since their faiths
sprang from Judaism and its scriptures and values. But I was somewhat surprised
to learn that the Eastern religions, which at least superficially seem to have
no relationship to Judaism and its values, and in fact may still be considered
to be pagan in the eyes of Judaism, also find Judaism as a possible second
choice of faith and lifestyle.
Naturally, all of this that I am writing is not based on
any scientific study or academic research. Yet my intuition tells me that the
above conclusions that I have made are real and do reflect a prevalent attitude
in those societies.
Of course, one aspect of the “Jewish problem” is that the world may admire and
appreciate Judaism but it has little tolerance for Jews. This phenomenon is
ages old and I am not going to discuss the prevailing anti-Semitism in the
world again in this column. However, I do find it interesting that there are
some anti-Semites like Farrakhan who can refer to Judaism itself as being “a
gutter religion,” while other Jew-haters restrict their venom only to the
people of Israel while somehow still “admiring” the faith of Israel.
Nevertheless, all of history and common sense has shown us that the practical
reality of this world is that there can be no Judaism without Jews and
therefore we will have to continue to annoy those who do not wish us well by
continuing to survive.
For almost a century there appeared to be a second choice for Jews as well. This
second choice was not Christianity (although 250,000 Jews did convert to
Christianity in Western and Central Europe in the late nineteenth and early
twentieth centuries – these conversions were in the main for social and
economic reasons and to a certain extent were therefore insincere and thus
bitterly resented by the Christian society into which these Jews wished to
assimilate) or Islam, but rather it was secularism in its varying guises.
The most virulent and damaging form of nineteenth century
secularism was undoubtedly Marxism in all of its malignant forms. Since Marxism
was a utopian dream, a vision of how all human problems could be solved by
human society itself, it had great appeal to Jews, who are by nature and belief
utopian and given to messianism. Marxism was secular messianism. And thus a
large section of the Jewish people, though by no means ever the majority,
deserted the old Judaic faith and climbed upon the wagon of their second
choice.
This second choice cost millions of Jewish lives and
hundreds of millions of non-Jewish lives. It destroyed families, institutions
and values that had carefully been nurtured over centuries. It left a wasteland
of disillusionment and spiritual emptiness in much of the Jewish world. But is
has pretty much disappeared from the Jewish scene as of today. Last month, I
heard a radio interview with the owner of the largest flag company in Israel.
He remarked that this was the first May Day in the sixty-five year history of
the company that not one red flag was ordered! The Jewish Left, vocal and
shrill as it still is, nevertheless has pretty much been defanged by history
and events.
The other forms of secularism that formed the second choice for Jews a century
ago have also undergone radical changes. Zionism was threatened by its ugly
child, Post-Zionism. Post-Zionism was the force of the future in the Jewish
intellectual and academic world until Arafat unveiled its true face and
unbelievable danger. While assimilation, the desertion of Judaism for the “good
life” continues unabated in America, it is not really a form of secularism. It
is basically an abandonment of Judaism without any second choice at all,
nothing that substitutes another form of faith or of idealism. It is certainly
a type of soulless nihilism, built upon materialism and Jewish ignorance.
However, here in Israel, secularism is alive and well but not as alive and well
as one would think while reading the Israeli press or listening to some of the
diatribes of its politicians. Here, secularism is a second choice, but almost
only a default choice.
Though there is attrition in the Orthodox ranks, estimated
currently to run at about six percent of the youthful Orthodox population, this
is counterbalanced in actual numbers by the Teshuva movement – the number of
secular Israelis “returning” and becoming observant and traditional. Most
secular Israelis suffer not from disillusionment with Judaism or rebellion
against it, as from complete ignorance of Judaism, its values, and teachings.
As Berel Katzenellenson, the Labor Zionist leader of the 1930’s, put it: “We
hoped to raise a generation of knowledgeable, but yet non-believing secular new
Jews (apikorsim, is the Hebrew word); instead we have raised a generation of
ignoramuses (am haaretz) who know nothing about their history and heritage.”
The secular Jew in Israel is nevertheless very Jewish, simply because he lives
in a society where a large section of the population is observant and an even
larger section of the population is traditionally inclined. Militant Jewish
secularism and anti-religious activity still exist here, but in my opinion,
these are more closely bound to the political struggles, the budget
allocations, army service, etc. with the religious political parties in the
country than with Judaism as a faith itself. I am convinced that if there were
no religious parties here in Israel, a much greater section of the secular
Israeli population would be very receptive to the practices of Judaism and to a
more religious lifestyle.
In any event, here in Israel, secularism is also a
declining second choice. The destruction of the illusions of post-Zionism, the
wave of anti-Semitism sweeping Europe, the bias of the non-Jewish media and the
hypocrisy of the United Nations, all have combined to force a most sobering
assessment of our future here in the Land of Israel and our survival as a
people. Whenever that situation of danger has occurred in Jewish history, Jews
usually prefer to remain with their first choice, the old-fashioned thirty-three
hundred year old Judaism of Torah and tradition.
I have recently completed reading two biographies about two
very diverse but influential people. I
will admit going from the sublime to the very less sublime in the choice of
reading these biographies. But all human
beings are fascinating, and their life’s stories are always engrossing. This is
especially true when the biography book is itself well written, thoroughly
researched, objectively presented and is not hagiographic. Both of these
biographies had these positive literary qualities to them. Dr. Binyamin Braun
of the Judaic Studies Department of Hebrew University has written an exhaustive
study of Rabbi Avraham Yehoshua Karelitz (commonly known by the name of his
scholarly books and his acronym, Chazon Ish.) Braun details for the reader the
life and accomplishments of this remarkable scholar and traces for us the rise
of the Chazon Ish in becoming the primary decider of halachic law in Israel in
the 1940’s and early 1950’s and the leading authority on all matters – religious,
societal and temporal – for much of the religious society of world
Jewry. What makes all of this more remarkable is the fact that he never
officially served as a rabbi or a teacher or the head of any religious or
educational institution. He earned his livelihood by the sale of his books and
from the income earned from his wife’s textile store. For a great portion of his
life he operated in complete
anonymity. He even did not state his name as being the
author of his works, hiding his identity in the acronym Ish – aleph, yud, shin,
Avraham YeShayahu. Nevertheless, he was brought to worldwide attention and
renown, mainly through the efforts of Rabbi Chaim Ozer Grodzensky, the famed
rabbi in Vilna and the leader of Orthodox Jewry in Lithuanian in the inter-war
years of the first part of the twentieth century. Rabbis Grodzensky and
Karelitz became very close to each other when Chazon Ish toiled to have Rabbi
Chaim Ozer Grodzensky elected as the official rabbi of Vilna, a bid for that
office that failed. Nevertheless, Rabbi Chaim Ozer Grodzensky touted Chazon Ish
publicly and incessantly as being the leading scholar of the generation. This
was especially the case when Chazon Ish immigrated to Israel in the early
1930’s and took up residence in the then small dusty village of Bnei Brak.
As Braun details for the reader Rabbi Karelitz lived a very
painful and troubled personal life. His marriage, to put it mildly, was not a
happy one. The marriage produced no children, a fact that he deeply mourned.
His health was always precarious and for most of his later years he studied,
wrote and received visitors while lying in bed. Despite all these personal
difficulties, through his scholarly works and forceful opinions he rose to
become the chief decider and shaper of the non-Zionist section of the religious
society of Israel. To a great extent, he was an iconoclast. Not having himself
ever studied in the Lithuanian yeshivot system he was not at all enthusiastic
about their Talmudic study methodology and educational philosophy. He also felt
that the Mussar movement was incorrect in its approach to Torah study and
matters of simple faith, and its types of interpretation of Biblical events and
Talmudic sayings and anecdotes. He was an early supporter of Poalei Agudat
Yisrael and was the original halachic mentor of its kibbutzim and moshavot,
though he later distanced himself from many of its political decisions. In the
matters of agricultural plantings and the milking of cows on Shabat he was more
lenient in his rulings than, for instance, was Rabbi Kook but he was a firm
opponent of the implementation of the obviously fictitious but legally
technically correct sale of the land owned by Jews to Arabs during the
shemitta/sabbatical seventh year. He came up with other solutions to help the
Jewish farmers and land survive during that time period.
His political opponents are
either in Western exile or in Russian prison on dubious charges of tax evasion
and money crimes- this in a country where financial corruption is rampant on
every level of its commercial, political, governmental and social society and
its court system is classic case of cronyism and blatant corruption. And Russia
is again a great troublemaker in the international scene. It backs Iran and
sells it nuclear fuel. It rearms Syria. It confronts United States ships at sea
with overflying military aircraft. It demands a role in Mideast peacemaking,
such as that moribund task may be. Its military leaders make bellicose and
provocative statements about its intent to use military prowess to achieve its
rightful goals. In short, Russia remains the very large elephant in the room of
world affairs. It certainly has not as of yet joined the pacifist at any price
crowd that so dominates Western Europe. The bear is not really in hibernation.
Whoever thought that after
the implosion of the Soviet Union, Russia would turn into a democratic,
cooperative European country, no longer expansionist and bullying, now has
another thought coming. Russia has reverted to a form of dictatorship again
under the malevolent Vladimir Putin. Whether officially President or a member of
parliament, Putin is the man that runs Russia and all of the other new
generation of apparatchiks are merely his dutiful stooges. He declares that he
is the next premier of Russia and does not discount his return to the
presidency once more. In short, in the time honored hubris of the powerful and
cruel he is the head of Russia for life – his life at least.
In terms of human suffering
Russia and its communist cohort, Mao’s China, inflicted the most damage, in
numbers and quality of life, of any other ideal or system of government in
human history. They were ruled for decades by men who were paranoid, ruthless,
uncaring of human life and emotions and who demanded absolute obedience and
brooked no independent voices or thinking. After the fall of the official
Communist government in Russia it has, as a nation, waxed rich because of its
vast oil reserves and the skyrocketing price of that commodity.
Individual Russians still
struggle to make ends meet and to achieve the standard and quality of life
present in the Western world. In the time honored fashion of all of the
dictators, Putin takes credit for Russia’s national income and scoffs at all
rumors that somehow he has personally profited from this new found cash cow.
China, while officially still Communist and Marxist, is really a ruthlessly
capitalistic society. It exploits its main natural resource – tens of millions
of people – in a ruthless fashion just barely above the concept of slave labor.
As such it has become the provider of cheap goods of all kinds to all of the
rest of the world. It does so by using an overvalued currency, ruthless
exploitation of its working force population and an enormous consumption of oil
and other natural resources. It certainly is a major force to be reckoned with.
It is Russia and China who are responsible for the failure of effective
economic sanctions against Iran. In fact it is Russia who is supplying Iran
with much of the technical knowhow and with the nuclear fuel necessary for it
to become a nuclear power.
So Russia is once again
engaged in its history-old policies of brinksmanship and xenophobia. It is
still smarting from the loss of the Baltic states, Poland and Ukraine as well
as some of its richest resources to the fractured nations of the Caucuses. A
few hundred thousand Russians are still stranded is Kaliningrad, a land-locked
piece of Russia surrounded on all sides by Poland, Lithuania, and Germany. In
addition many thousands of Russians are stuck in inimical societies in the
Baltic states and other former parts of the Soviet Union that are now
independent countries.
All of this is a potential
witches’ brew of trouble and strife waiting to be mixed and served. The Soviet
Union and Communism are relegated to the ash heap of history but they have left
behind a tragic and most dangerous legacy. Putin may not be Stalin – after all,
who can equal that champion mass murderer? – but he is a far cry from a
democratic leader. Under him Russia has regressed in its attitudes, policies
and influence. It is no longer viewed as a force for good and progress in world
events. It has resumed its old obstructionist stances in diplomatic events and
its military commanders again have resorted to its old fashioned use of saber
rattling invective. In our very dangerous and violent world this is certainly
not good news and it bears considerable and serious viewing and decision making
on the part of the Western world…..a full plate of problems and issues
In an article in Commentary magazine, Professor Ruth Wisse wrote a very thoughtful article about anti-Semitism in our time. She discussed the anti-Semitism of the outside world, especially that of the Arab world, which persists in blaming the West and especially Israel for all of its own ills and societal dysfunctions. But she also touched upon the increasing anti-Semitism and anti-Israel mood of many assimilated and “intellectual” Jews, both in Israel itself and in the Diaspora. She ascribed much of this current Jewish frustration with the only Jewish state that the Jews have had in two millennia to the unfulfilled promises of Zionism and of the “peace process” that has gone nowhere. In their frustration with these unfulfilled promises these Jews have turned against Israel and essentially against themselves by coming to the very erroneous conclusion that somehow the Jews and the Jewish state are the guilty ones in creating this climate of hatred and condemnation of Jews and of Israel. Thus they justify the anti-Semitism and anti-Israel behavior of our enemies while at the same time encouraging the de-legitimization and eventual dismantling of the entire Jewish state. And the root causes for this suicidal behavior and warped thinking are the unfulfilled promises made by the Zionist movement at its very inception and the equally unfulfilled promises made by Israeli leaders at the outset of the Israel-Palestinian “peace process.”
In the nineteenth century,
long before the rise of the Zionist movement, there was an almost spontaneous
movement of Jews to the Land of Israel, then under the rule of the Ottoman
Turks. Jews from Bukhara, Yemen, Lithuania, Slovakia, Hungary and Poland
immigrated to their ancient homeland in small but steady numbers. They harbored
no illusions about creating a Jewish state let alone a “new Jew.” Almost all of
them were deeply religious, idealistic and ritually observant Jews. They moved
to the Land of Israel for spiritual fulfillment. They certainly hoped that the
vicious anti-Semitism that they experienced in their home countries would be
less in the Land of Israel under seemingly more benign Turkish rule but they
had no illusions that they were entering into a rose garden paradise where the
illogical and unjustified hatred of the Jew would be entirely absent. They came
to the Land of Israel for their own personal and spiritual fulfillment and not
for the purpose of solving or ameliorating any “Jewish problem.” Thus the
latent anti-Semitism of the small Arab population then in Palestine was
accepted as being natural – a continuation of the situation that they had faced
for long centuries in their home countries. Since the Jewish world was
powerless there was not much that they felt that could be done to combat this
anti-Jewish attitude and behavior. This passivity and acceptance of the reality
of anti-Semitism marked the yishuv hayashan – the original pre-Zionist Jewish
settlers in the Land of Israel in the nineteenth century.
When Theodore Herzl founded
the Zionist movement officially in 1897 he made a promise that was the basic
philosophic underpinning of secular Zionism for a century. That promise was
that the creation of a Jewish national home (anywhere in the world, by the way)
would solve the problem of anti-Semitism. Herzl believed that the hatred of
Jews emanated from their unnatural and abnormal situation of being a people
without a homeland and a state of their own. Once Jews achieved an independent
home and state of their own anti-Semitism would disappear, for Jews would no
longer be viewed as being different and abnormal. This in essence was the
promise of Zionism. It lay in the statements of the Zionist leaders immediately
after World War II that if a Jewish state would have then existed in the 1930’s
then the Holocaust could never have occurred. The fact that the UN recognized
the right of a Jewish state to exist in 1947 seemed to confirm the connection
between the existence of such a state and the amelioration of anti-Semitism
generally. But this promise of the Zionist movement and its basic ideological
underpinning never has been realized or fulfilled. In fact the existence of the
Jewish state of Israel has only exacerbated the problem of anti-Semitism in the
world. Morphed into anti-Israel behavior, anti-Semitism has become
intellectually, socially, diplomatically and publicly institutionalized as
being legitimate, protected by the liberal values of freedom of speech and
expression. Herzl would be saddened and amazed to see that his goal and promise
has been turned on its head.
Since the basic promise of
Zionism has not been fulfilled and does not appear to be able to be fulfilled in
our lifetime, the post-Zionist syndrome arose both in Israel itself and in the
Diaspora. Post-Zionism in essence states that Zionism itself is no longer
relevant and that the Jewish state is not part of the answer to the continuing
“Jewish problem.” The answer must therefore lie in promulgating liberal and
tolerant values throughout the world and in assimilating the Jewish people into
general world society, abandoning Jewish particularism and no longer confusing
the survival of the Jewish people with the security and survival of the
Jewish state. Simply put, the failure of the Jewish state and of Zionism to
eliminate anti-Semitism in the world as it originally promised it would,
undermines its basic right to exist. Thus many now say that the creation of the
State of Israel in 1947-8 was a “mistake.” The failure of the fulfillment of
Zionism’s basic promise destroys even its basic right to exist. These partisans
cannot justify the existence of a state that in its view somehow has not
fulfilled its mission and kept its promise. This is the psychological elephant
in the room that haunts the secular liberal, assimilated Jew. It is what turns
him willingly or unwillingly, into an enemy of his people and himself. The
religious Jew sees living in the Land of Israel itself as a supreme value. The
State of Israel has to solve no external issues for him. It only has to provide
a relatively safe and Jewish environment in which to live. And this it has done
and continues to do quite successfully.
Shimon Peres promised that
the Oslo Agreements would create “a rose garden” in the Middle East. Yitzchak
Rabin promised that territorial concessions to the Palestinians would result in
peace for all concerned. Ehud Barak promised that unilateral Israeli withdrawal
from southern Lebanon would create a peaceful northern border for the Galilee.
Ariel Sharon promised that dismantling the settlements of Gush Katif would
enable Gaza to become a peaceful neighbor to southern Israel. Ehud Olmert
promised that relinquishing East Jerusalem and the Temple Mount would settle
the Israeli-Palestinian struggle once and for all. None of these promises have
been even remotely fulfilled. Instead because they were not possible of being
fulfilled and since they were promised to the Arabs and to the world by
successive Israeli political leaders it must be that they were not fulfilled
because Israel somehow does not wish to fulfill them. So Israel continues to
basically negotiate with itself without a viable partner present or even
necessary in this “peace process” charade. It must therefore be its fault that
its promises of peace have not become reality, so more concessions must be
offered and more of Israel’s security jeopardized. Since Israel was the party
that promised peace and the “rose garden” – you will notice that the Arabs made
no such commitments or held out no such hopes publicly – and the promises have
not been fulfilled, so ipso facto it must be Israel that has failed to make the
necessary progress on the peace front.
Many times in life, and
certainly almost always in political and diplomatic life, promises no
matter how well intentioned remain unfulfilled. The problem lies when those
promises appeared to be so alluring and necessary and achievable that their remaining
unfulfilled crushes morale and saps willpower and strength and negates belief
in the rectitude of one’s own cause. However, merely recognizing why those
promises remain unfulfilled and who is responsible for their remaining
unfulfilled will in itself strengthen the possibility of eventual fulfillment
of those promises. The Jews are not the responsible party for anti-Semitism. It
is a disease, pernicious and contagious, which has affected civilization for
millennia. No amount of Jewish “normalcy” can cure it. Only a determined effort
by the civilized world can fight this scourge and shove it back down the black
hole from whence it first emerged. And no amount of concessions or creative
peace plans will settle the Arab-Israeli struggle without a complete recasting
of the mindset of the Moslem world towards the West, other religions and
the State of Israel and the Jewish people. And these are the blunt facts but I
feel that they are the only accurate promises for the foreseeable future of our
times.
May 1 was always the
traditional day of commemoration and inspiration of the Socialists and
Communists and their supporters and fellow travelers. Parades of workers,
scouts, pioneers and sundry members of the proletariat, gigantic displays of
armies and military hardware including intercontinental ballistic missiles,
speeches about the socialist paradise and the bright Marxist future of mankind,
all were standard May Day fare for most of the twentieth century. May Day was the
highlight of the year for the Bund (the militantly secular Jewish Labor Union
in prewar eastern Europe) and the other Jewish leftist parties including the
Labor Zionists that vied for control of the minds and hearts of the Jewish
street. Here in Israel the Labor party and the Hisdatrut Workers Union
celebrated the day with a zeal and awe that their ancestors had reserved for
the commemoration of Yom Kippur. A massive parade was held yearly through the
streets of Tel Aviv and members of kibbutzim from all over the country gathered
to participate. But in one of the great ironies of history all of this has
disappeared as though it never existed. Here in Israel it is especially no
longer noted or marked. In fact it pretty much no longer exists in most parts of
the world except for China, where it is paid lip service to, and in North
Korea, the weirdest country in a very weird world. A relatively small parade
was conducted on May Day this year in Tel Aviv but it gathered little media
attention and public notice. And anyway, its main concerns were on spreading
the capitalist wealth of the present and not on bringing about the Marxist
utopia of the future.
There are many reasons for
the decline of May Day. The humiliating disappearance of the Soviet Union and
the collapse of Communist rule in Eastern Europe twenty years ago certainly is
the main catalyst for the diminution of May Day as well. Communism/Marxism
proved itself to be a bloody, murderous, inefficient and economically
disastrous way of life. It literally poisoned the air that people breathed,
stifled all human creativity and enslaved millions of hapless victims – all in
the name of a utopian and essentially foolish goal of achieving a worker’s
paradise. The complete collapse of the communist system has left very little
room for any May Day celebrations. May Day was in essence a pagan holiday
dedicated to the false god of Marxism. Like all pagan holidays and social norms
it had its day of popularity and seeming triumph before it collapsed of its own
accord, a victim of its supreme arrogance and abysmal failures. The power of
labor unions all over the world is being contested as never before in the past
century. The recent death and funeral of Margaret Thatcher reminded everyone of
her titanic struggle to free England from the grip of the tyrannical union
bosses that were strangling the country. Her victory over them has created the
new United Kingdom still struggling with its socialist past but struggling
nevertheless. No May Day parades for the “Iron Lady.
The unstinting support and
arming of the Arab countries in their series of wars against Israel by the
Soviet bloc certainly helped sour the Israeli public’s view of May Day. And the
fact that millions of Soviet Jews were held hostage for many decades to implement
Soviet domestic and foreign policies also contributed to the ending of the
romance between the Jewish masses and the political left. The bitter
anti-Semitism and the falsification of history practiced and still in practice
today by the Left against Israel, its state and people, also immunized the
Israeli public to the blandishments of utopian Marxism. Israelis found it
difficult to be devoted to the cause of Marxism when Russian made bullets and
shells were killing their husbands and sons. The Communist world itself
contributed greatly to the demise of May Day here in Israel and in fact
throughout the world. The reality of evil wrought by Marxism trumped the false
vision it trumpeted of the workers’ paradise.
What is most significant in
viewing May Day as it occurred here in Israel this year was its unlikely
juxtaposition with the day of Lag B’Omer. I must admit that I am quite dubious
about some of the customs that have attached themselves to that day. Bonfires
and visits to the purported graves of the righteous are not rigorously observed
in my household. However, one should never underestimate the power and effect
that Jewish customs adopted over time have on the national psyche and
worldview. Three hundred thousand Jews traveled to Meron, the reputed site of
the grave of the famed and holy rabbi of the Mishna, Shimon ben Yochai, on Lag
B’Omer. There is no May Day celebration here in Israel now or ever that can
dream of having such a turnout of people to commemorate the day. Even when May
Day was in its heyday here in Israel such numbers of devotees were
unattainable. There is a lesson present here in this scenario that speaks to
the eternal bond of Jews to Torah and tradition and to the ineffectiveness of
pagan holidays, no matter how noble the goals that they claim to represent. The
Torah is on the side of the worker and against his exploitation. But that is
based on God-given law and revelation and not on wild theories of nineteenth
century Enlightenment history, economics and denial of human nature. It is not
surprising therefore that May Day is not what it used to be, especially here in
Israel.
Sir Martin Gilbert has written “In Ishmael’s House” a popular history of the Jewish experience over almost fifteen centuries of life under Moslem rule. The book, is an eye opener for it will destroy with hard evidence some of the current most cherished myths of Western society and history-ignorant Jews about the root problems in the Middle East and especially about the Arab-Israeli conflict. Jews lived a forced subjugated life in Moslem society since the seventh century onwards. The application of dhimmi laws and customs degraded Jews wherever they lived in Moslem lands and no matter to what economic or governmental heights individual Jews may have attained. Jewish life was dictated by the whim of the Moslem ruler of the country. Some were kinder and more tolerant than others but the general picture was one of bleakness, poverty, sporadic violence and constant degradation.
In spite of this, the Jews in
the Arab lands developed their own rich culture of literature, music and
philosophic thought. There arose great Torah scholars in every one of the
countries under Moslem rule and in a constancy of every generation and age.
Jews were poor and degraded and persecuted, but like the Ashkenazic Jewish
world, Jewish life was full and rich and vibrant. Living and preserving their
Jewish way of life and practice under such adverse conditions is a testimony to
those Jewish communities of the Levant. Gilbert documents in this book that
pogroms were not confined to Ashkenazic Christian Europe. They occurred
regularly and fiercely in the Moslem countries as well though it must be noted
that it was with less frequency and somewhat less total ferocity than those
perpetrated by the Church and Christianity.
Nevertheless Gilbert’s book
is filled with gruesome descriptions of the atrocities committed against Jews
by the Moslems who were their neighbors and sometimes erstwhile “friends.”
Jewish children were regularly kidnapped and forcibly converted to Islam. This
was especially true in the case of Jewish orphans. The same calumnies that were
voiced against the Jews in Christian Europe – blood libels, poisoning the
wells, invoking demons and evil spirits, disloyalty to the state, shady
dealing, etc. – were also common currency at all times in the Moslem world.
The situation for Jews in
Moslem societies always was precarious even under the most benevolent rulers.
The reason for that was that even though the leader, Sultan, President, sheik,
whoever, was relatively tolerant and benevolent, the society as a whole never
was. Thus Moslem society resented and oftentimes rebelled against rulers who
were deemed to be too kind to their Jewish subjects. It is much the same in
today’s Moslem world where, for instance, the revelation of the concessions
made in negotiations with Israel by Abbas and the Palestinian Authority
leadership has sparked angry protests, denials and retractions because of the
prevailing mood and deep seated hatred of Jews in the Palestinian society as a
whole.
Gilbert’s book is full of
such instances stretching over the long centuries of Moslem domination over
Jews. The situation for Jews in the Moslem world seesawed violently in the
twentieth century. The rise of secularism and Western education and values
brought about a relaxation of enforced dhimmi status for Jews. Many Jews again
rose to high governmental and social prominence in Moslem countries during the
first part of the twentieth century.
Jews were prominently successful
in the arts, politics, financial fields and industrial development of the
Moslem countries where they resided. However the effects of World War I and the
continuing immigration of Jews to then Palestine coupled with openly expressed
Zionist aspirations for a Jewish state to be located in the heartland of the
Moslem Middle East gave rise to a surging sense of Arab nationalism and a
demand to be freed from colonial rule. The emerging Jewish society in Palestine
was seen as a threat to this tide of Arab national aspirations. Thus the Moslem
society reacted with violence against the Jews in Palestine as well as against
the Jews living in their midst in countries outside of Palestine. All
protestations by the political and religious Jewish leadership in North Africa
and the rest of the Middle East that the Jews living in those
Moslem countries were not
Zionists and were loyal to the interests of the countries where they resided. A
Jew is a Jew is a Jew, no matter what. The rise of Naziism in Germany created
the still continuing unholy alliance of innate Moslem religious bigotry with
German genocidal anti-Jewish propaganda and persecution and this has marked the
scene of JewishMoslem relations over the past eighty years. The Arabs
overwhelmingly supported Nazi Germany in World War II and openly stated that
they wanted the Final Solution to the Jewish Problem to be implemented in their
countries as well, especially in Palestine. When Israel successfully repelled
the armies of the Arab states that attempted to destroy it at its birth in
1947-1949 the anger, humiliation and frustration of the Arab masses was
violently vented against the Jews of Algeria, Morocco, Libya, Egypt, Iraq,
Syria and Lebanon. In a chilling description of the atrocities perpetrated
against the Jews of those countries Gilbert details the
full horror of those developments.
As he wryly notes there were
726,000 Arab refugees from Palestine after the War of Independence while there
were 850,000 Jewish refugees from Arab lands. The difference in the world’s
treatment of these different groups of refugees is startling and disheartening.
The Moslem Brotherhood, the Iranian Shiite mullahs, Al-Qaeda, the Saudi Arabian
Wahabi monarchy and the other fundamentalist Moslem societies the world over
are all committed to the subjugation if not the outright destruction of the Jewish
people – not merely the State of Israel. The world did not believe what Hitler
wrote in his book Mein Kampf and paid for it in a destructive war that consumed
over twenty million lives including six million Jewish lives. Much of the West
and its leadership has never read Gilbert’s book and therefore continues to
live in its fantasy world about “true” Islam’s moderation and tolerance for
others.
J Street, the Israeli Left
and much of its academia also continue to live in their fantasy world of
so-called ill-defined human rights and fruitless peace negotiations, unilateral
concessions and the illusory Middle East rose garden. The roots of the problems
facing Islamic countries are historically very deep, strong and very troubling.
Before the West can hope to influence the Moslem masses and the Arab street it
has to reorder its own views and accepted truths, most of which are based on
historic misreadings and fallacies. Reading Sir Martin Gilbert’s book, In
“Ishamel’s Tent,” can help start this necessary process of rethinking and
reevaluating the very dangerous world that we find ourselves living
in.
The dafhayomi learning
cycle of studying one page of the Babylonian Talmud every day was inaugurated
at the instigation of Rabbi Meir Shapiro in 1923 (Rosh Hashana, 5684.) This
program of daily Talmud study has tens of thousands, if not hundreds of
thousands of participants, and has grown in popularity and strength over the
past decades. It is a tribute to the greatness and genius of Rabbi Meir
Shapiro. His idea of daily universal Jewish study of the Talmud has stood the
test of time. But, it should not be that surprising to us, since Rabbi Meir
Shapiro was an unusually gifted and prescient personality.
Rabbi Meir Shapiro was born in
Shotz, Poland, on 7 Adar, 5647 (1887). He was descended from noted Chasidic
luminaries (Rabbi Pinchas of Koritz was his great-great-grandfather) and his
grandfather was the rabbi of Monastritz, Poland. Because of his unusual gifts
of memory and understanding, the child Meir was already known for his genius.
He was also a student of tremendous diligence. He had great intellectual
curiosity, teaching himself astronomy and mathematics and soon developed into a
great Torah scholar of note at a very young age. He studied with his
grandfather in Monastritz for a number of years, When his grandfather died in
1903, he returned home to Shotz where his parents lived. There, in addition to
his Talmudic studies he studied kabalah with the rabbi of the town, Rabbi
Shalom Moscowitz (later a noted Chasidic rebbe in London, England). In spite of
his young age, he achieved expertise in this area of Jewish knowledge as well.
His charismatic personality also began to develop and he came to the notice of
many of the great rabbis of Poland, such as Rabbi Yitzchak Shmelkes of Lemberg
(Lvov) and Rabbi Shalom Schwadron of Berzhan. He was ordained as a rabbi at the
age of eighteen by these two luminaries and he was extolled as well by the
great Chasidic leader, Rabbi Yisrael of Vishnitz, and by Rabbi Aryeh Leib
Horwitz of Stanislav and Rabbi Meir Arik. Thus, at a very young age his
reputation for Torah greatness was already firmly established.
When he was nineteen, he married
and moved to Tarnopol, one of the main Jewish centers in Galicia. His wife’s
family was among the leaders of the Jewish community and Rabbi Meir soon became
an educational force in the community. Rabbi Meir at that time also became a
chassid of Rabbi Yisrael of Tchortokov. He remained a Tchortkover chassid all
of his life. In Tarnopol, Rabbi Meir wrote a Torah commentary in a pilpulistic
style, called Imrei Daas. Even though the book was a work of innovation and
genius, it never gained distribution due to the fact that almost all of the
printed copies, together with Rabbi Meir’s great private library, were
destroyed in the First World War by Russian shellfire. The only remaining two
copies were buried with Rabbi Meir Shapiro in his grave.
When Rabbi Meir was twenty-three
years old he was appointed as the rabbi of Galina, a town near Lemberg. In
Galina, with the encouragement and approval of the Tchortkover Rebbe, Rabbi
Meir founded a school called “Bnei Torah” which included vocational training in
its curriculum. He also created a yeshiva from which many Torah scholars were
produced. His phenomenal fund-raising abilities began there in Galina where he
established proper quarters for his educational projects and paid proper
salaries to those who taught therein. There he also became interested in wider
political activity and began to be active in the programs of Agudat Yisrael in
Poland. .
During World War I, Galina, part
of the Austro-Hungarian empire, was damaged severely by the invading Russian
forces. The Jewish community fled to Tarnopol and Lemberg and Rabbi Meir
Shapiro did likewise. He never returned to Galina. After the war, Rabbi Meir
became the rabbi of Sunik (Sanuk) and there he rebuilt his yeshiva “Bnei Torah”
and helped restore the religious services of that community, which was also
severely damaged by the wars that engulfed Poland from 1914 to 1921. In 1922,
the rabbis and Chasidic leaders of Poland and Galicia gathered in Warsaw to
discuss how to deal with the chaos in Jewish life caused by the ravages of the
wars, and of the Bolshevik revolution and its aftermath.
Rabbi Meir Shapiro delivered an
electrifying and challenging speech demanding that the rabbis now became
activists in their communities and no longer merely passive scholars. His words
had a dramatic effect on the gathering and propelled him into a leading role in
Jewish public life in Poland. He was recommended by the rebbe of Gur to become
the head of Agudat Yisrael in Poland and in 1923 he assumed that role. He was
elected as a member of the Polish parliament and distinguished himself there
with his political and diplomatic abilities. There were many open anti-Semitic
members of parliament and he confronted them head on. When one of them remarked
that there was a sign in a public park in Silesia that prohibited Jews and dogs
from entering, Rabbi Shapiro retorted: “Well, I guess now that neither of us
will enter that park.”
At the international convention
of Agudat Yisrael in Vienna in August 1923, Rabbi Meir Shapiro proposed the
idea of the dafhayomi – the study of one page of the Talmud
daily and in unison by Jews throughout the world. His proposal was
enthusiastically accepted at that convention. It is no exaggeration to say that
this idea and learning program of the dafhayomi is his lasting
legacy to the Jewish people. Rabbi Meir Shapiro had no children. His great
yeshiva, Yeshivat Chachmei Lublin, was desecrated and destroyed in the
Holocaust and never regained prominence again after the war. However, the dafhayomi project continues to grow in popularity and acceptance. It is
through the learning of the dafhayomi by tens of thousands of
Jews daily that Rabbi Meir Shapiro gains immortality and eternity amongst the
great leaders of Judaism.
Though the dafhayomi
is still officially a project of Agudat Yisrael, it has crossed all political
borders in the Jewish world and can truly be seen as a national project of
Torah learning for all Jews no matter what their political affiliation may be.
The ccycle of studying dafhayomi is by itself a testament to the
greatness and creativity of its progenitor, Rabbi Meir Shapiro. The righteous,
even after their death, are still deemed to be alive.
In 1924, Rabbi Shapiro became the
rabbi of Pietrikov, a position of great prestige. He published one book of
rabbinic responsa “OhrHameir ” but most of his brilliant
writings never saw the light of publication. He threw himself into the
establishment of a great yeshiva, which he envisioned would produce the
religious leadership of Poland. He wanted to raise the prestige of the Torah
student and the community rabbi in the eyes of the masses of Polish Jewry. This
prestige had been sorely diminished by the ravages of the Haskala (the
“enlightened ones”), Socialism and Communism, as well by secular Zionism. He
envisioned creating a magnificent institution, both physically imposing and
spiritually inspiring, that would help stem the tide of assimilation and loss
of Torah observance that was then affecting Polish Jewry. He traveled to
America to raise funds for this great project.
His influence and impression on
American Jewry was profound and inspiring and his visits were financially
successful. A wealthy Jew in Lublin gave him a magnificent plot of land in that
famous ancient city upon which to build the yeshiva building. He called his
yeshiva “Yeshivat Chachmei Lublin” and after protracted delays and financial
difficulties, the great and imposing building, containing among other
treasures, a full-scale model of the Second Temple and a library of over thirty
thousand volumes, was dedicated and opened in May, 1930. Over one hundred
thousand Jews took part in the celebration of its opening. The students in the
yeshiva were of the highest caliber, many of them were of genius quality and
the yeshiva produced many great leaders in Israel until its tragic end at the
hands of the Germans and Poles in World War II.
Rabbi Meir left Pietrikov and
became the rabbi of Lublin, the home of his great yeshiva. However, the strain
of maintaining the yeshiva financially took its toll on Rabbi Meir. He
therefore consented to leave his beloved Lublin to become the rabbi in Lodz on
the condition that the community in Lodz would assume much of the financial
burden of supporting the yeshiva in Lublin. However, he never made it to Lodz.
He had planned to spend Pesach of 1934 in the Land of Israel. Yet, in September
1933 he had a premonition of impending sickness and arranged for a life
insurance policy on himself for $30,000 with the yeshiva as its beneficiary.
In October 1933 he fell ill with
a viral type of pneumonia and on 7 Cheshvan, 5694 he died at the age of only
forty-six. He was buried in Lublin but his remains were reburied twenty-five
years later in Jerusalem on 26 Elul, 5718 at Har Hamenuchot. His passing would,
in our perfect hindsight, mark the dreadful harbinger of the demise of Polish
Jewry itself a few short years after. The Jewish world has not since seen his
equal in the combination of Torah scholarship and greatness, Chasidic warmth,
political astuteness, fund-raising talents and creative programming and
initiative. The Jewish world was orphaned by his demise. His dafhayomi
project lives on as a comfort to us.
Bobby Fischer was perhaps the greatest chess champion of all
time. He certainly was the greatest native born American chess champion. He was
a genius at chess but a completely despicable and neurotic individual as a
human being. His long time follower and himself a chess expert Frank Brady has
written a fascinating biography about Bobby Fischer. The biography, titled
“Endgame,” presents Bobby Fischer as he was with all of his neuroses, bigotry,
hatefulness and unbelievable talent as a chess master. He was born to a Jewish
mother and an uncertain father. The mother, a wild liberal Leftist advocate,
raised him and she was a truly doting Jewish mother.
Brady is of the opinion that Bobby Fischer, raised in
polyglot Brooklyn had a traditional bar mitzvah commemoration. However
Fischer’s attention to Judaism was very tenuous at best. His passion and
religion was chess from childhood on. His school work and attendance was
desultory at best because of his continuing concentration on chess. He played
chess in the public parks with the older players who gathered there daily. He
was a regular at The Manhattan Chess Club and there met many of the grandmasters
of chess of the twentieth century. Most of them were Jewish. He was especially
combative and competitive with Samuel Reshevsky, a world grand master who was
an observant Orthodox Jew who I knew personally when I lived in Monsey, New
York. Fischer’s genius was recognized by all and even as a teenager he was a
feared opponent and a fierce competitor. He was sponsored for chess tournaments
by the Manhattan Chess Club and soon came to international attention in the
rarefied world of professional chess players. The chess world then in the
middle of the twentieth century was dominated by Russian grand masters such as
Boris Spassky and Gary Kasparov.
These Russian champions were Jewish but Fischer saw them as
Russian and he hated Russians. He also hated Jews as I will discuss shortly. He
claimed that the Russians ganged up on him, fixed games between themselves to
deprive him of opportunities to win the world championship and were basically
despicable people. Fischer suffered from serious paranoia and believed that he
was entitled to deferential treatment that no other chess champion ever
received or demanded. The ironic thing is that most of the time he had his way.
His defeat of Spassky that gained him the world championship and made him a
wealthy man sparked unprecedented interest in chess in the United States and
throughout the world. But his temperament was so mercurial that no one knew how
to deal with him.
He went into isolated seclusion for many years after winning
his world championship. He joined a cultist church organization and gave
it millions of dollars only to become disillusioned and a bitter foe of it. His
personal life was as disordered as his personality though he finally apparently
did marry a companion of his. He eventually agreed to defend his title against
Kasparov. The venue that was chosen was in Yugoslavia, at that time breaking up
in a terrible atrocity filled civil war and under American sanctions not to
visit there. Fischer ignored the warnings, defeated Kasparov in Yugoslavia and
became an outlaw to the American government. He eventually moved to Iceland
where he gained political asylum and died and was buried there – no longer a
hero to Americans and even to the professional chess world. His foul and
erratic personal behavior and terrible rantings and ravings about Jews,
Russians, and the United States had finally caught up with him.
Even genius in one field of human endeavor – in this case
chess – does not provide immunity for evil behavior and despicable attitudes.
Bobby Fischer was a vicious anti-Semite. Brady is hard pressed to find any
reason or turning point in Fischer’s life that made him so. Every scurrilous
libel about Jews and Judaism was believed by Fischer and spread by him. As such
he falls into the category of the many Jewish self-haters that history has
spawned. In fact he became the poster boy of the neo-Nazi groups throughout the
world. But as is usually the case in such circumstances he was himself the
greatest victim of his own unreasoning hatred of Jews. His rabid anti-Semitism
more than anything else robbed him of the approbation and respect that his
chess genius should have earned for him.
Brady’s biography is fascinating and a great read. One need
know nothing about chess to reap its benefits and insights. It records another
example of genius gone wrong and talent befouled by hatred, bigotry, avarice
and hubris. In that regard it serves as another type of medieval morality play
for all of us.
This is an
“only in America” type of story. On January 11, 2009 the New York Giants
professional football team played the Philadelphia Eagles in a divisional
championship playoff game at Giants Stadium in New Jersey. Since all New
Yorkers are convinced that they own New Jersey as well there is no problem that
the New York Giants play their home games in Rutherford, New Jersey. The New
York Times in order to mark the occasion of the playing of this momentous game
published a feature column entitled: “A Prayer Ritual Shared in Religion and
Football” in its January 10, 2009 issue of the newspaper. The thrust of the article
refers to a Jewish family in Brooklyn that operates a niche clothing store. The
owners of the company have a religion – the New York Giants. Its fortunes
occupy the center point of their lives and when the Giants have a bad season
the factory owners are depressed for the whole year. So, in the fall of 2007 when the Giants were
losing badly and regularly, Jay Greenfield, one of the owners of the clothing
company, “was a desperate man. His team had gone 1-3 in the preseason. The
Giants lost their two regular season games and confidence sagged in their
quarterback, Eli Manning.” There was a customer of the company who was a
Lubavitcher chassid who visited the store regularly to buy material for his own
clothing store located in another section of Brooklyn. But he would prove to be
an apparent savior to the Greenfields and indirectly to the Giants.
The article
continues: “It was around this time that the rabbi, (every chassid is a rabbi
to the New York Times, BW) who acknowledges not watching television, let alone
Giants games, visited. With Yom Kippur approaching, [he] was trying to
encourage Mr. Greenfield to do the Tefillin prayer – which includes strapping a
pair of black leather boxes containing biblical verses around the head and on
the arm, hand and fingers and reciting a prayer declaring loyalty to God and a
request for blessing. The rabbi told Mr. Greenfield that the ritual would help
make it a good new year.” Greenfield then told the rabbi, “You’re talking about
a good new year, but if we lose against the Redskins this Sunday, my year is
over.” The article continues: “It was then that Mr. Greenfield, who follows
strict game day rituals including wearing the same jeans, undershirt and
jersey, got an idea. None of his rituals seemed to be working and here was this
persistent rabbi telling him that simply saying the Tefillin prayer might be
just the thing needed to help Mr. Greenfield get what he wanted for his team.
‘I was at a weak moment, so I considered it,’ Mr. Greenfield said. I told the
rabbi, ‘I’m not greedy – I just want to make the playoffs.’ He said, ‘What’s
the playoffs?’ I said, ‘You need to know that now.’” The rabbi finally said: “I
told him, ‘We know prayer goes a long way, and I can see this Giants thing means
a lot, so let’s go for the prayer.” Mr. Greenfield did and saw immediate
results. The Giants beat the Redskins the following Sunday.
“The Giants kept winning in 2007 and Mr. Greenfield kept praying. Soon, his brother
Todd, was also praying. So were many of their friends and relatives who
attended the home games – and many games on the road. The Tefillin prayers
became rituals at the tailgating gatherings before games at the Meadowlands and
when some of the fans traveled to games on the road, the rabbi would contact
Chabad rabbis in those cities to help Mr. Greenfield’s group with pregame
prayers. The giants went on to qualify for the playoffs and began their playoff
run. Mr. Greenfield said he saw divine intervention during the playoffs in a dropped
pass by a receiver for the Dallas Cowboys, which changed the tide of the game
and allowed the Giants to go on to victory. ‘When that happened, about 50
people jumped up and said ‘Thank you, rabbi. We really thought that God was on
our side.’ The Giants went on to win the Super Bowl, but even that did not get
Mr. Greenfield to start attending synagogue or reading the Torah regularly –
although he did agree to pray with the rabbi in the off season. The pregame
Tefillin prayers have gained momentum…putting on Tefillin in the Meadowlands
parking lot drew stares and comments, but as the Giants continued to win, other
fans – even some non-Jewish rooters–began doing it too. ‘He thought he was
converting me,’ Mr. Greenfield said of the rabbi, ‘but I got a sector of his
community interested in the Giants.’ [The rabbi said] ‘[T]his means a lot to
Jay and each one should pray according to what he needs. I may hear the score,
but I still really couldn’t tell you if the Jets were playing the Mets. I don’t
know the difference. But if it makes him happy, only good things will come out
of it.’”
Well, my
friends, the Tefillin notwithstanding, the Giants lost their January 11 playoff
game in a badly played effort by
them. The great theological
question of testing God by apparently performing His will is raised in this
otherwise tongue in cheek article. I am reminded of an incident that happened
in my youth. A neighbor of ours was running for alderman in the Democratic
primary election which was to be held during the intermediate days of Pesach.
In order to attract the mainly Orthodox Jewish vote in the area he demonstrably
showed and advertised his purchase of matzot for the holiday. To his chagrin,
he lost the election by a wide margin. He then publicly threw out the remaining
matzot from his second-floor window shouting for all to hear: “The devil take these
stupid crackers!” Tying the fate of Tefillin to that of the New York Giants or
vice versa is to me the wrong way to deal serious matters of belief, tradition
and human behavior. The Giants will probably have losing seasons in the future.
Will Mr. Greenfield continue with his Tefillin ritual? Making Tefillin a good luck talisman is unjustifiable
in Jewish thought and belief. God does not accept bribes from us. It is
important that Mr. Greenfield, and all other male Jews, place Tefillin on their
heads and arms every weekday. But are all means legitimate in the pursuit of
having Jews observe this most important ritual? This is a question that is
being sorely debated regarding other forms of outreach in the Orthodox Jewish
world today. I enjoyed reading the article about the Giants, but it left me
vaguely disturbed as well.
There are
many religious players that play in the National Football League on all its
teams. There are regular prayer meetings
for the players. One of the teams, in spite
of its prayers, is destined to lose the game. Abraham Lincoln in one of
his famous addresses during the American Civil War made note of the fact that
both sides prayed to the same God for the destruction of the other. He felt
that to be sad and ironic but nevertheless somehow valid. It is somewhat demeaning
and sacrilegious to think of the Lord as merely a Giants fan. Prayers
unanswered are part of human life. The Lord has His own plans and agendas. Our
thoughts are not necessarily his thoughts. Judaism avoids superstitions and
good luck charms. The performance of commandments is not to be viewed as a good
luck charm. Relegating Tefillin to such a status distorts their true purpose
and meaning.
