In the wake of the antisemitic shooting at the Chabad synagogue in Poway, CA, where Lori Gilbert Kaye was killed and four others were injured, I was interviewed by Steve Chiotakis for his KCRW show Greater LA. Listen to the show here.
A favorite saying of the gun rights absolutists is “an armed society is a polite society.” However, the essence of democracy is not politesse—it is argument and debate over core issues. The way to create a more perfect union is not by sitting politely and waiting for one to come by. The only way to perfect our democracy, to try to perfect our democracy, is by the time honored tradition of debate and dissent. None of this is polite. It is confrontational, loud, at times chaotic. It is engaged, at its best, it is educational—ideological opponents engaged in verbal and rhetorical give and take about the public good.
On the other hand, Wayne La Pierre and his NRA minions want everybody to be armed. In that way you will express your opinion only to the extent that you have more weapons. Once you are outgunned you will politely retreat to your corner. This is not democracy. Continue reading
As I write this, there is an “active shooter situation” at Oregon’s Umpqua Community College. 10 people are dead according to reports, while possibly 20 more are injured. Soon the politicians will express their regrets and condolences and the feeling that “what can you do?” and let’s not politicize this (from Republicans); or anger, and bluster, and then “Washington gridlock” what can you do? (from Dems). Right now I want the anger to burn. This is a terrorist conspiracy which has been unleashed on the American people by the NRA, the gun industry, and their lacky politicians from both parties. Right now as ten more people lie dead we have to focus our anger on our electeds and tell them that it is time that they looked into the contracts that the government has with the gun industry, and whether those contracts are directly or indirectly funding this kind of terror—by funding NRA and anti-gun control propaganda. We have to turn to our clergy, rabbis, priests, imams, and demand that they declare a state of moral emergency. It is impossible to create a just society in a state of war. It is impossible for people to come together in a state of war. We must stop the shooting, and get rid of the guns, before there is any hope of moving towards a more just society. Declare a state of moral emergency. Start investigating the NRA as being an accessory to murder. Stop contracting with companies that lobby against gun control laws. People are dying in the streets every day. Almost 10,000 people are dead this year. Over 20,000 are injured. From gun violence. Enough.
Call your congress people. http://www.contactingthecongress.org/
Call your state reps. https://www.usa.gov/elected-officials
We are on a journey. This period that we are now moving through, the seven weeks that start on the second day of Passover and end at Shavuot or Weeks, the next holiday in the calendrical cycle, is a journey from Egypt to Sinai. It is deeply symbolic that as the first day of Passover was waning this year, we were marking the 47th anniversary of the assassination of the Rev. Dr. Martin Luther King Jr. This year that anniversary was marked amidst the outcries of the #BlackLivesMatter movement, amidst the sounds of gunshots and the cries of unarmed black and brown men killed by officers of the law, of the state.
We are on a journey—but where are we going? Continue reading
(Here is my latest post published on Zeek.)
Any Sage who is not vengeful or does not hold a grudge is not a Sage. –Yoma 22b-23a
On the official anniversary of the birth of the Rev. Martin Luther King Jr, one might think that I could have found a more appropriate epigram than the one that graces this essay. Yet, this is the statement that comes to mind, and I think it appropriate.
“But wait!” you might object along with the anonymous editorial voice of the Babylonian Talmud, “Doesn’t Torah say ‘You shall not take vengeance, and you shall not harbor a grudge?!’” “This is true,” that same anonymous sage answers, “but it only applies to monetary matters or business dealings or interpersonal relations around material things.” If I ask to borrow your shovel and you refuse, I may not tomorrow refuse to lend you my hose saying: “You did not lend me your shovel.” Nor may I lend you my hose and say: “I am not like you. I lent you my hose even though you refused to lend me your shovel.” In these instances, vengeance is forbidden and grudge-holding is prohibited.
However, there is an obligation and a place for righteous rage. The mishnaic Hebrew word for it istar‘omet, which has the same root as thunder. The Sage who witnesses an injustice and does not burn with righteous rage is not a Sage. The Sage who does not carry the memory of unjust treatment, and does not rage against it is not a Sage.
This week’s Torah portion includes Jacob’s blessings—first of his grandsons and then of his sons. Jacob’s blessing of his grandsons Ephraim and Menashe (Joseph’s children) read as we would expect—summoning God’s blessing on these children and their progeny. However, when Jacob blesses his children, the blessings come out as a review and critique of their lives. Our Rabbis tell us that Jacob had intended to foretell for his progeny “the end of days” (Genesis 49:1) but that his prophetic vision was blocked. Instead he takes account of what his children have wrought.
In blessing his second and third born sons, Shimon and Levi, Jacob must come to account with one of the most disturbing events in Genesis—the slaughter of the Shechemites following the rape of Jacob’s daughter Dinah. In the event, it was Shimon and Levi who orchestrated the well wrought response. They demanded that the Shechemites circumcise themselves on the pretext that then Jacob’s clan would intermarry and trade with them. Once the Schechemites were weakened from the circumcision, the brothers proceeded to slaughter the Shechemite males. (Genesis 34) Jacob in his “blessing” says the following:
5 Simeon and Levi are a pair; Their weapons are tools of lawlessness.
This is the newer Jewish Publication Society Translation. The word which poses a problem is me’chayrotetayhem which is translated here as “tools of lawlessness.” The Old (1917) Jewish Publication Society translation, renders the phrase “Weapons of violence their kinship,” while the King James version has “instruments of cruelty are in their habitations.” This should give one a sense of the difficulty in figuring out what the word me’chayrotetayhem means. Continue reading
This past Thursday night, in need of Whole Wheat flour and sugar to bake challah, I attempted to use voice commands on my iPhone to find out when the local kosher supermarket closed. I said: “Find Glatt Mart.” Siri (the voice of the iPhone) returned a page labelled “Glocks at Walmart.” (see picture)
What is one to do with this information?
(Glocks, according to Wikipedia, is a series of semi-automatic pistols designed and produced by Glock Ges.m.b.H., located in Deutsch-Wagram, Austria. By way of a rather brilliant marketing strategy (targeting Police Department with discounts, and then using the “cred” of being used by those Police Departments to move into the civilian market) the Glock has become the most popular American hand gun — for police officers, civilians, and criminals. It is easy to learn how to use and easy to fire. Once the guns age a bit, the Police Departments gets new guns and the used guns go on the largely unregulated second hand market.) Continue reading
Yesterday, in the Jewish tradition, was the “Sabbath of vision.” It is named after Isaiah’s bleak vision described in Chapter One of his eponymous Scripture. Isaiah, speaking, no, screaming at those who would sacrifice at the Temple in Jerusalem declares in the name of God: I am tired of your sacrifices, I am sated already with the fatted calves that you offer, your offerings are now abominations to me. I no longer wish for you to celebrate festival days and Sabbaths. When you reach out to me, when you raise your voices in prayer, says God, I will ignore you, I will turn a blind eye. Why? First you must “Learn to do well; demand justice, relieve the oppressed, defend the fatherless, plead for the widow.”
Finally, Isaiah turns to the city of Jerusalem and wails: “O! How the city full of justice, where righteousness dwelt, now dwell murderers!” It was not a true question, of course, it was the strangled scream of a prophet pointing to the everyday injustices, which led to the larger injustices, all hidden behind a veil of righteousness, of holy celebrations and fatted calves upon the altar and the smell of spices in the Temple.
As Sabbath finished and I performed the ceremony of differentiation with wine and candle and spices with my family, I turned on my computer to news of the acquittal in the George Zimmerman case. How do we answer Isaiah’s lament? What were the steps that led from there to here? From the quotidian racial injustices to the loosening of gun laws to the ignoring of the history of racial discrimination. Continue reading
For some reason I don’t think that any of the founders of Zionism are standing and applauding from their places of eternal reward (wherever those may be).
NPR reported this morning about Caliber 3, an Israeli company which, according to their website, “was established in the year 2000 to design and apply effective security solutions around the world.” They now have a special two hour course which “is geared to all tourists of any age who would like to learn about anti terrorism tactics. Experts in anti terrorism combat will teach how terrorism is fought, how to shoot a pistol and give hands on experience for all participants in shooting a weapon.” They stress that the “program … combine[s] together the values of Zionism with the excitement and enjoyment of shooting which makes the activity more meaningful.” They also do birthday parties. Seriously. Continue reading
Violence rests heavy in the mythological and religious womb of our civilization. The first murder happens just verses after Adam and Eve leave the Garden of Eden. According to legend, Cain was stunned after he struck and killed Abel, as death had not yet inhabited the world. He was literally at a loss as to what to do. The birds taught him about how to bury the body.
Violence has never left us from that wayward moment. However, our biblical religions do not glorify the violence. When God commanded Israel to build a Tabernacle so that God might rest amongst the people Israel, part of the package was that the altar would not be hewn with metal. Metal brought death in the form of swords and the altar was a symbol of life. Death would not bring life. If a priest fought in a war, even a commanded war, a righteous conflict, he was forbidden to do the Temple service if he had taken life. King David was not allowed to build the Temple because his hands were bloodied.
The Torah might sanction war and violence in limited cases (self defense, perhaps), however even sanctioned violence is not glorified. Extinguishing the life of a person, even an enemy, even a bad person, is still an act of evil. Continue reading