Monthly Archives: December 2007

Who Killed Benazir Bhutto?

portrait_hr.jpgIn my previous post I pointed out that the Exodus story commences by spotlighting the courage of brave women. It is particularly poignant and painful to read this week’s Torah portion in light of yesterday’s tragic news from Pakistan.

I’ve heard too much of the predictable outrage from world leaders, along with the political posturing that inevitable goes with it. Frankly I find it all unbearable. For me, the only solace has been reading this important, spot-on piece by Beirut-based journalist Rami Khouri:

Who Killed Benazir Bhutto?
by Rami G. Khouri

BEIRUT — The tragic assassination of former Prime Minister Benazir Bhutto will engulf Pakistan in grief and turmoil. Her death symbolizes the wider calamity that envelops us all — throughout the Middle East, Asia, Europe, and the United States. The real significance of this latest killing — and the others that are sure to follow — is not their surprise, but rather how common, almost inevitable, this sort of event has become in our part of the world. If we wish to end this horror show engulfing more Arab-Asian regions and increasingly sucking in American and other Western armies, we should start getting serious about what it means and why it happens.

We should largely dismiss the many exhortations we will now hear about democracy, stability, restraint, terrorism, and patience in the face of extremism. These are increasingly vacuous appeals by leaders who willfully ignore a central, miserable reality in which they participate: Much of the vast region from North Africa and the Middle East to south Asia is now routinely defined by political violence as an everyday fact of life.

A telltale sign in Pakistan today, as it has been in Lebanon for years, and in many other similarly scarred countries, is that we can identify multiple plausible culprits because so many political people — good guys and bad guys alike — kill on the job.

Bhutto, her father, and brother have all been assassinated, as have been successive generations of other political families, in Arab and Asian countries. The lack of novelty is another telling sign that should clarify for us the wider meaning of this crime, beyond Pakistan. After grieving for one family and one country, we must react to the chronic nature of political violence by trying to understand the entire phenomenon, rather than its isolated, episodic manifestations.

An honest beginning in this direction would be to acknowledge that political violence does not occur in a historical vacuum. Lone gunmen, local militias, suicide terrorists, state armies, and even democratically elected leaders in dozens of countries have all become players in an extensive global drama. On this stage, the use of force is an everyday event — the threat of force is never off the table. It makes little difference if this is the work of democratic or dictatorial leaders: Dead children and war-ravaged societies do not value such distinctions.

When the military and political violence of democrats and dictators goes on for several generations, social values are distorted, and human values are disjointed. It does not matter if this occurs in Pakistan, Egypt, Algeria, Kazakhstan, Northern Ireland, or pre-democratic southern Europe. The absence of credible governance systems based on the rule of law and the equal rights of all citizens slowly pushes citizens and rulers alike to rely on the law of the jungle. They use death and intimidation, rather than electoral or accountable legitimacy, to make their point, to perpetuate their incumbency, and to eliminate their opponents.

When everyone uses violence and intimidation as a routine, daily expression of their political aims, when terrorists and presidents use firepower to lay down the law, the circle of culpability widens like the ripples from a pebble thrown into a pond. It is becoming harder and harder to tell the difference between gunmen, gangs, and governments — in Asia, the Middle East and parts of the West — when the chronic use of violence and lawlessness makes death and assassinations routine, and subsequently inevitable.

We will hear passionate appeals this week about courage, democracy, and terror, from presidents, kings and warlords alike. These emperors appear increasingly naked as they exhort us to higher values. It is hard to take them seriously — these Asians, Arabs, Americans, Israelis, Iranians, Turks, Europeans, Africans and anyone else who wishes to stand up and be recognized. These pontificating presidents, kings, and warlords who preach about life and democracy have spent the last generation sending their armies to war, overthrowing regimes, authorizing covert assassinations, arming gangs and militias, trading weapons for political favors, buying protection from thugs, cozying up to terrorists, lauding autocrats, making deals with dictators, imprisoning tens of thousands of foes, torturing at will, thumbing their nose at the UN Charter, buying and bullying judges, ignoring true democrats, and blindly refusing even to hear the simple demands of their own citizens for minimum decency and dignity.

I have spent my entire adult life in the Middle East — since the 1970s — watching leaders being assassinated, foreign armies topple governments, local colonels seize power, foreign occupations persist for decades, the rule of law get thrown in the garbage, constitutions being ignored, and, in the end, ordinary people finally deciding that they will not remain outside of history, or invisible in their own societies. Instead, they decide to write themselves into the violent and criminal scripts. They kill, as they have been killed. Having been dehumanized in turn, they will embrace inhumanity and brutality.

Who killed Benazir Bhutto? We all killed her, in east and west, Orient and Occident, north and south. We of the globalized beastly generation that transformed political violence from an occasional crime to an ideology and an addiction.

(Rami G. Khouri is an internationally syndicated columnist, the director of the Issam Fares Institute at the American University of Beirut, editor-at-large of the Beirut-based Daily Star, and co-laureate of the 2006 Pax Christi International Peace Award.)

Copyright ©2007 Rami G. Khouri / Agence Global

Mothers’ Merit

images6.jpgAs the book of Exodus opens, it is difficult not to notice that the bravery of women is the primary theme: the bravery of the midwives Shifra and Puah in defying Pharoah’s decree to execute Israelite baby boys, the bravery of Yocheved in saving Moses from death, the bravery of Pharoah’s daughter by rescuing Moses from the Nile, the bravery of Miriam, who reunited Moses with his mother and his people. Just one chapter into our story, it becomes clear that if it were not for Zechut Nashim – “the merit of women” – the Exodus story wouldn’t even make it out of the starting gate.

If you’re still looking for a year-end tzedakah, consider making a contribution in honor of this week’s Torah portion. I’m recommending Madre – the venerable org that works for the justice, dignity and human rights of women worldwide.

Another Exodus is born anew…

Nano-Torah Technology?

news_12185.jpgFor those of you into minutae, this just in from the JTA:

Technion researchers have put a full version of the Hebrew Bible on an area the size of a grain of sugar.

According to a statement from the Technion-Israeli Institute of Technology, located in Haifa, the Nano-Bible, written in Hebrew with vowel points and placed in an area of 0.5 square millimeters, was written as part of an educational program developed by the Russell Berrie Nanotechnology Institute to increase young people’s interest in Nanoscience and Nanotechnology.

The Nano-Bible project is part of an educational program that asks “How small can the Bible be?” The idea to write the entire Bible on an area smaller than a pinhead was conceived of by Prof. Uri Sivan, head of the Nanotechnology Institute.

The 300,000 Hebrew words were written on a silicon surface using a focused ion beam.

Iran Engagement Perspectives

ahmadinejad0916.jpgThank goodness the news of the recent National Intelligence Estimate Report is making a disastrous march to war seem less and less inevitable. I don’t think it overstates the case to suggest that the NIE is having a seismic impact on American foreign policy toward Iran.

Should Israel be considering engagement as well? Absolutely, according to an important editorial in The Forward by Trita Parsi, of the National Iranian American Council:

The Iran policy Israel has pursued to date must now be put aside and a genuine effort must be made to develop a Plan B that recognizes the new strategic realities in the region. A broad diplomatic opening between Washington and Tehran is increasingly likely, and it is a distinct probability that an American-Iranian deal will entail some level of enrichment on Iranian soil. Arab states can be expected to step up efforts at rapprochement in order to avoid lagging behind the United States in warming up to Iran, making a policy of containing and isolating Tehran more and more difficult to pursue.

Israeli interests, therefore, would best be served by Jerusalem throwing its weight behind genuine diplomacy with Tehran in order to ensure that it is not left out of an American-Iranian deal.

In the JTA, Daniel Levy, Senior Fellow at the New America and Century Foundations, makes a similar suggestion:

It’s now time to pursue an inclusive strategy that attempts to bring both the Arab center and Iranian periphery into a comprehensive peace arrangement and a framework for regional security.

Rather than resigning ourselves to the unnecessary conclusion that Israel’s fate is one of perpetual conflict, we ought to be more ambitious in our diplomatic reach.

Israel and the pro-Israel community should be encouraging comprehensive U.S.-led engagement with Iran, not the opposite, and should help shape that dialogue, not lag behind it.

What a difference an intelligence report makes! I doubt these kinds of editorials could ever have been printed in the mainstream Jewish press even six months ago. Here’s hoping that “comprehensive US-led engagement with Iran” becomes reality beyond merely the editorial pages…

Tools of Lawlessness

22482971.jpgSimeon and Levi are a pair/Their weapons are tools of lawlessness. Let not their person be included in my council/Let not my being be counted in their assembly. (Parashat Vayehi, Genesis 49:5)

In my commentary on these verses last year, I suggested that Simeon and Levi represent the Torah’s paradigm for unchecked, unmitigated violence. This past week, we received the good news that our nation had made one small step toward alleviating Simeon and Levi’s legacy from our midst.

On Wednesday, Congress passed the first major piece of legislation to reduce gun violence in over a decade. The “National Instant Check System (NICS) Improvement Amendments Act of 2007″ (HR 2640) was passed by unanimous consent in the House and Senate and will now go to President Bush for his signature. You may recall that this legislation was passed in response to the Virginia Tech massacre last year. (It was widely reported that the VT gunman was able to obtain a firearm because the court order that should have blocked his gun purchase was not reported to the national background check system.)

In the spirit of this week’s Torah portion which disavows “tools of lawlessness,” let’s call President Bush at 202.456.1111 and urge him to sign the NICS Improvement Act immediately.

Chazak, chazak, Ve’nitchazek: May our shared resolve strengthen us to create a world of justice, safety, and peace.

JRC Construction Diary #28

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While there is still a bit of final exterior work to be done, the majority of the work now is primarily interior finish. The pic above shows a lovely view of the bimah construction. You can see how the steps have been cut out and run along the periphery. When finished, the bimah floor will be made of dark walnut.

A radically different kind of picture can be found below. Now why would I possibly be showing you a close-up shot of a toilet handle? This is a feature of JRC’s water saving “dual flush” toilets: you pull the handle up for liquid waste (which needs less water) and push down for solid waste (which uses more water). Our toilets will clearly necessitate a new consciousness raising effort for bathroom usage in our new building. (JRC members: consider yourselves on alert!)

Below this are two views of the reclaimed cypress which is now being installed along the sanctuary walls. The final pic is a view of the Jerusalem stone walkway that leads to the building’s main entrance.

We’re kicking to the finish!

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One Rabbi’s Christmas Confession

6618a.jpgOK, I admit it: I love to listen to Christmas songs this time of year.

I’ll leave it to you to determine if that makes me a bad Jew or a worse rabbi, but what can I say? I’ve got a major weakness for the ol’ seasonal standards.

Now I’m not talking about Christmas carols or overtly religious hymns (nor do I mean X-mas novelty kitsch like “Barking Dog Jingle Bells” or “Grandma Got Run Over By a Reindeer.”) No, I’m really, truly a sucker for those aching, melancholy Christmas ballads.

I’m sure you know the ones – they actually come in various sub-genres. There are the “It’s Christmas and I’m Sad Because We’ve Broken Up” songs (i.e. “Christmas/Baby Please Come Home” or “All I Want For Christmas Is You.”) Then there are the “It’s Christmas and I’m Not Able To Make it Home” songs (i.e. “I’ll Be Home For Christmas” or “White Christmas”) and there’s the “This May Be the Last Christmas We Ever Spend Together” songs (i.e. “Have Yourself a Merry Little Christmas.”)

Is it perverse or at all sacreligious for a rabbi to be confessing his love for songs such as these? I dunno, don’t you think there’s something of a Jewish quality to them? Maybe it’s their quasi-exilic yearning (not to mention the fact that most of them were written by Jews anyhow.)

So that’s my seasonal guilty pleasure confession. And lest you judge me too quickly here, just take the test yourself. Check out James Taylor’s version of “Have Yourself a Merry Little Christmas” or “I’ll Be Home For Christmas” as sung by Sarah McLachlan. (Man, that last line gets me every time…)

Feed the World, Improve Your Vocabulary

egyptian_white_rice.jpgNow this is interesting: a website called FreeRice.com hosts an online vocabulary game that actually feeds the hungry. Here’s how it works: you’re given a specific word and are asked to click on the multiple choice answer that best defines it. For each word you get right, they donate 20 grains of rice to the United Nations World Food Program.

Apparently, FreeRice.com is a sister site of Poverty.com - a private website dedicated to raising awareness about world poverty. (According to their tally, Free Rice has donated 9,868,446,910 grains of rice to date.)

Having played this game several times, I can safely attest two things: it is seriously addictive, and my vocabulary isn’t nearly as stellar as I’d like to admit. But what more noble reason to bust out the thesarus?

Anti-Torture Action Alert!

waterboarding_nr.jpgBelow is an important Action Alert from the Jewish Council for Public Affairs. Given the latest news out of DC regarding erased tapes and Justice Dept. intransigence, our advocacy on this issue is more critical than ever…

Two weeks ago, a joint House-Senate Conference Committee decided to include anti-torture provisions in the final version of the Intelligence Authorization Conference Report.  Last week, the House of Representatives adopted the conference report.  The roll call vote can be found hereThese new provisions, offered by Senator Diane Feinstein (D-CA), would require all federal agencies engaged in the prosecution of the War on Terror to comply with the interrogation guidelines in the Army Field Manual. This legislation would effectively outlaw the Central Intelligence Agencies “enhanced interrogation techniques,” including the use of waterboarding

Over the last several years, the issue of United States sponsored torture has become increasingly prominent. Since the horrific photos of the treatment of prisoners at Abu Ghraib emerged in 2004, we have learned about the existence of secret CIA prisons and the use of controversial interrogation procedures. Such procedures include the use of waterboarding, a technique used during the Spanish Inquisition, that has been considered torture by the United States military since the Spanish-American War.

In 2005, Senator John McCain (R-AZ) offered an amendment to the Detainee Treatment Act which explicitly outlawed the use of “cruel, inhuman and degrading treatment.” Further it required all agencies within the Department of Defense to comply with the carefully constructed interrogation guidelines in the Army Field Manual. JCPA strongly supported Senator McCain’s efforts.  Now, it is important to expand the principle of the McCain Amendment to all federal agencies and ensure that all United States officers and personnel are complaining with our nation’s laws and international treaty obligations.

The anti-torture torture provisions in the Intelligence Authorization Conference Report would create a uniform standard that all federal agencies must abide by during the prosecution of the War on Terror. The United States Army Field Manual on Intelligence Interrogation was carefully written to provide our intelligence agencies with solid guidance. The Army Field Manual guidelines allow interrogators to successfully extract useful and actionable intelligence while ensuring compliance with our national legal commitments. We face a moral and ethical imperative to stop United States sponsored torture.

Action Needed:

Contact your Senators and urge them to support the anti-torture provisions in the Intelligence Authorization Conference Report. The Senate is expected to consider this legislation THIS WEEK.  

If you have questions or need additional information, please contact Jared Feldman (202) 212-6036 or by email, jfeldman@thejcpa.org.

God in Exile

arch_of_titus_depicting_roman_exile_of_jews.jpg From this week’s Torah portion, Parashat Vayigash:

“Fear not to go down to Egypt, for I will make you there into a great nation. I Myself will go down with you to Egypt, and I Myself will also bring you back…” (Genesis 46:3-4)

These words, spoken reassuringly by God to Jacob as he prepares to travel to Egypt, have a spiritual resonance the extends far beyond their immediate context in the Joseph story.

The image of God “personally” accompanying Jacob into Egypt is a powerful one – indeed it is an image that would become particularly important to the Jews of the post-Second Temple period as they struggled to understand the meaning of their exile.  As the Rabbis of this period would have it, the destruction of the Second Temple was a cataclysmic event that did not only result in the physical dislocation of the Jews, but in existential dislocation as well.  The Temple in Jerusalem had been the central focus of Jewish spiritual life for centuries – the place where God’s Presence was understood to dwell. Where could God be found, now that the Temple was no more? How could the Jewish people experience God’s presence in their lives, now that they were dispersed throughout the Diaspora?

In a radical new theological reconstruction, the Rabbis posited that God was no longer to be understood as geographically specific to the Temple in Jerusalem. God was now understood to be inherently ”portable.” The Shechinah, or God’s indwelling Presence, was to be found wherever the Jewish people might wander. And when they experienced exile, God had gone into exile with them, as it were. In a famous Talmudic midrash, it was taught:

Rabbi Simon ben Yohai says: Come and see how beloved are Israel before God. For in every place to which they were exiled the Shechinah went with them. They were exiled to Egypt and the Shechinah was with them, as it says, “Did I surely reveal myself unto the house of your father when they were in Egypt.” (I Samuel 2:27). They were exiled to Babylon, and the Shechinah was with them, as it says, “For your sake I was sent to Babylon.” (Isaiah 43:14)

And so, when they will be redeemed in the future, the Shechinah will be with them, as it says, “Then Adonai God will return (with) your captivity.” (Deuteronomy 30:3) It does not say here veheshiv (“and God shall bring back”) but veshav (“and God shall return”). (Talmud Avodah Zarah 29a)

Many commentators has argued that this rabbinic theological revolution was a primary factor in the centuries-long survival of the Jewish people: the belief that tragedy and dislocation was not tantamount to abandonment; the stubborn affirmation that the Divine could be found close by even in (or especially in) the darkest of times.

The image of God in exile is a revolutionary one even today. It reminds us that as long as our world remains unredeemed, God is in a sense enslaved with the rest of us. Redemption will only arrive when we ourselves take the initiative to repair our lives and our world- only then will we have truly liberated holiness from exile.