Author Archives: First.One.Through

The Relationship of Man and Beast

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“18 The Lord God said, “It is not good for the man to be alone.
I will make a helper suitable for him.”

19 Now the Lord God had formed out of the ground all the wild animals and all the birds in the sky. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name. 20 So the man gave names to all the livestock, the birds in the sky and all the wild animals.

But for Adam no suitable helper was found.”  (Genesis 2:18-20)

 

Biblical Review:
Man’s Superiority over Animals

Humans believe they are the smartest animals on Earth. While our three pound brain is not the largest in the animal kingdom (sperm whales have 17 pound brains), we humans tend to commend ourselves for our ability to walk upright, develop sophisticated machines, consider things beyond our senses and create the selfie stick.

Religion has cemented this bias. The Old Testament unveiled the story of the creation of the world with plants and animals arriving first and then man – Adam – being the final ultimate act of creation.  Man’s creation was preceded with a statement:

“26 Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.” (Genesis 1:26)

Man was the only creature “made in God’s image” and the only creation which was specifically tasked with “ruling” over other species. The superiority of Man over animals could not be more clearly laid out.

The Quran similarly detailed man’s dominion over beasts: “And the cattle, He has created them for you.  You have in them warm clothing and (other) advantages, and of them you eat.  And therein is beauty for you, when you drive them back (home) and when you send them out (to pasture).  And they carry your heavy loads to regions which you could not reach but with great distress to yourselves.  Surely your Lord is Compassionate, Merciful.  And (He made) horses and mules and asses that you might ride upon them and as an ornament.  And He creates what you know not.” (Quran 16:5-8)

OLYMPUS DIGITAL CAMERA

Adam and Eve in the Garden of Eden, by Wenzel Peter

Man’s Relationship with Animals

Interestingly, the story in the Old Testament quickly moved past man’s supremacy over beasts. We soon read about a lonely man needing companionship so God brings the animals to man to ease the pain of solitude.  While the Quran relayed some benefits of ruling over animals (food, clothing, beasts of burden), the Old Testament relayed that animals could be a source of company and intimacy.

The bible pivots from man’s dominant position quickly.  When a snake tricked man into eating the forbidden fruit in the Garden of Eden (maybe it was mad at being passed over by Adam?), man lost his place in paradise. Suddenly, man understood that he was not only naked, but had reason to fear animals as well.

Despite this more complicated relationship between man and beast, during the story of Noah and the flood, man was given the responsibility for saving all of the animals.  God could have instructed Noah to build a small boat to save only himself and his family, but instead tasked man with helping animals as well. Superiority and fear yielded to responsibility and care.

Later generations in the bible would principally treat animals as inferior life forms for man to enjoy, whether by eating them, dressing with their skin, using them to work the fields, and offering them for sacrifices.  The bible principally describes helping animals only to keep the animals alive for future service; there was no discussion of them as companions.

Overall, the Pentateuch discussed plant life in a much more gentle fashion than animals.  Consider Deuteronomy 20 which discussed going to war:  All living things – including animals – were to be killed when fighting people with detestable belief systems.  The animals belonging to those people were considered corrupted by the actions of the people and therefore worthy of annihilation.  However, the fruit trees that belonged to those same people were spared.

All items from the ground are kosher and permissible to eat, but animals are more complicated: they are innately kosher or non-kosher. But even kosher animals can become corrupted.

Pets Today:
Companions Again

Americans have grown very close to their pets and have begun to “humanize” them. People are now more inclined to give their pets human names (Bo) versus “pet names” like “Rover” a generation ago. Approximately 76% of pet owners consider their pets to be full members of the family and they treat their pets accordingly.

Pet ownership in the United States rises every year. There are an estimated 78 million dogs and 86 million cats in the US in 2015 (APPA). That figure compares to 74 million children under the age of 18 in the country. Yes, there are more cats and dogs than kids. Consider further that the US pet industry is about $60 billion. That is more than the entire planet spends on babies.

Entirely new industries have sprung up around pets over the past several years: pet insurance; pet day care, pet-friendly hotels and restaurants. There is even a special TV channel, DogTV, just for dogs to watch.

We have taken animals from the fields into our homes and call them members of the family.

The biblical story of superiority over animals evolved over time. The power of creation imbued man with power over animals. Stories of destruction were coupled with man’s responsibilities.  But the biblical discussion of animal companionship was very fleeting. Man rejected animals right at the beginning of history, so God created woman to be his partner.  Thereafter, the role of animals became utilitarian.

Today, animals give us comfort.  We have added pets to our families in even greater numbers than children. We read stories of the flood to our children and skim the vileness of man and their annihilation, and celebrate the many animals in the world’s first zoo.

Darwin’s Theory of Evolution is that all living things had a common ancestor. Beyond considering man’s physical evolution, it is worth noting mankind’s emotional evolution in its relationship with his fellow creations.

Related First One Through article:

Israel, Mother Nature’s Son

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Visitor Rights on the Temple Mount

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The cries coming from the acting-President of the Palestinian Authority and his rival political party, the terrorist group Hamas, to “defend al-Aqsa” stem from their claim that they are concerned that Jews are coming to destroy and/or defile the al Aqsa mosque, the third holiest site in Islam. To generate such fear, one would imagine that Jews are coming to the Temple Mount (on which al Aqsa sits on the southeastern most tip) illegally, and are bringing with them weapons and shouting threats against the mosque.

All of those assumptions would be completely false.

temple mt visit

To placate the outrageous claims from the PA, Hamas and the king of Jordan, on October 7, 2015, Israeli Prime Minister Benjamin Netanyahu announced a ban on Israeli members of Knesset from visiting the Temple Mount.

Here is a review of the completely legal, internationally approved and natural rights associated with Jews visiting the Temple Mount and today’s sad reality that none of it seems to matter.

Visiting Hours

Facts: The Temple Mount has regular visiting hours for people of all faiths. As mentioned by the popular tourist guidebook, Frommers:

“There is no charge to enter the Temple Mount compound. You must not, however, wear shorts or immodest dress in the compound. (If your outfit is too revealing, guards may be willing to provide you with long cotton wraps, or they may ask you to return another time with more modest clothing.) Visitors are allowed on the Temple Mount
by permission of the Islamic religious authorities, and are asked
to obey instructions given by the guards.

There is an admission fee of NIS 38 ($9.50/£4.75) to go inside the two mosques and the Islamic Museum. If the buildings are again open to foreign visitors, I highly recommend that you invest in the combined admission ticket, which may be purchased from a stone kiosk between Al Aqsa and the Dome of the Rock. If visiting hours
are lengthened, you may usually remain on the Temple Mount, but cannot enter
the Dome of the Rock or the Al Aqsa Mosque during the midday prayers.”

The World Travel Guide site lists the specific visiting hours and ways of accessing the Mount:

“Only one of the 10 gates to the complex, Al-Mughradi Gate, allows entry for non-worshippers. This is located to the right of the Western Wall and is accessed from
the Western Wall Plaza.

Opening Times: Closed during all prayer times (variable); otherwise Sun-Thurs 0730-1130 and 1330-1430 (summer); Sun-Thurs 0730-1030 and 1330-1430 (winter); Sun-Thurs 0730-1030 (during Ramadan); closed to non-Muslims Fri and Muslim holidays. During periods of tension, the site may be closed.

Admission Fees: No (for Temple Mount; charge for Dome of the Rock, Al Aqsa Mosque and Islamic Museum combined ticket).

Disabled Access: No

Unesco: Yes“

Reality today: Despite the publicized openness of the site, visiting this holy site and famous tourist location can be anything but pleasant. Hamas pays for Murabitun, Islamic extremists who shout and taunt Jewish visitors on the Temple Mount. Arabs have also hurled rocks at non-Muslim visitors.

Due to the various attacks, Israeli police escorts typically accompany non-Muslim visitors. The military has also occasionally restricted access to the Temple Mount for Muslims under 50 years old due to security concerns.

International Treaty

Facts: In 1994, Israel and Jordan signed a Peace Treaty. In that treaty was language that specifically gave special recognition of Jordan’s historic role at the Temple Mount site, while also cementing Israel’s responsibility for security.

The 1994 treaty discussed the Temple Mount, because Jordan had secured custodian rights to the site.  Jordan attacked Israel and illegally seized the entire Old City of Jerusalem (and Judea and Samaria) in 1948 and thereupon occupied the Old City. The Jordanians then expelled all of the Jews from the city and granted Jordanian citizenship to the Palestinians in the city. When Jordan attacked Israel again in 1967, it lost the Old City, but Israel allowed the Islamic Waqf controlled by Jordan to continue to administer the Temple Mount.

The Jordan-Israel treaty clearly gave rights to all people to visit holy sites in Jerusalem.  Article 9.1: “Each Party will provide freedom of access to places of religious and historical significance.”

And Article 9.3: “The Parties will act together to promote interfaith relations among the three monotheistic religions, with the aim of working towards religious understanding, moral commitment, freedom of religious worship, and tolerance and peace.”

Reality today: The kingdom of Jordan signed a treaty with Israel that assured the “freedom of access to places of religious and historical significance,” and to “promote interfaith relations… with the aim of working towards religious understanding.”  The words in that agreement seem empty today as the Jordanian king claims the Temple Mount only has an “Arab character,” as he threatens to destroy the relationship with Israel because Jews are visiting the Temple Mount.

Israeli Law

Facts: When Israel reunified the city of Jerusalem in 1967, the Israeli Prime Minister Levi Eshkol handed administrative control of the Temple Mount back to Jordan, the country that had just attacked his country for the second time in 20 years. He then enshrined “The Protection of Holy Places” law that all people would have access to the holy sites in Jerusalem.

” 1. The Holy Places shall be protected from desecration and any other violation and from anything likely to violate the freedom of access of the members of the different religions to the places sacred to them or their feelings with regard to those places.

  1. Whosoever desecrates or otherwise violates a Holy Place shall be liable to imprisonment for a term of seven years.

  2. Whosoever does anything likely to violate the freedom of access of the members of the different religions to the places sacred to them or their feelings with regard to those places shall be liable to imprisonment for a term of five years.”

The 1967 Israeli Law was complemented by the 1994 Jordanian-Israeli Treaty which not only promised Israeli support for universal access to the holy sites, but Jordan’s support as well.

Reality today: However, the current Prime Minister of Israel Benjamin Netanyahu is trampling on Jewish rights of access and “feelings with regard to those places” as he bans their visitation rights even though they bring no weapons and threaten no one.

United Nations on Access

Facts: The United Nations often claims that it is concerned with providing access to people of all faiths to their holy sites and that it would prefer to see a “universal” approach to sites that are holy to many religions.  For example, UNESCO on March 19, 2010 published a piece about Palestinian rights to the Cave of the Patriarchs in Hebron and the Tomb of Rachel in Bethlehem, among the holiest sites in Judaism.  UNESCO wrote:

  • that Israel was “endangering Palestinian cultural heritage and denying Palestinians their cultural patrimony, as well as denying development and access to heritage sites and historic places of worship.”
  • “Israel has publicly begun to use these sacred and universal sites to provoke unnecessary religious conflict by promoting control and access on the exclusive basis of one faith while denying the rights and views of other faiths.”

By these statement, it would appear that the UN is very concerned:

  • that people of all faiths be allowed access its holy places;
  • that such holy places not be under the exclusive control of a single faith; and
  • that people should not be cut-off from their “cultural patrimony.”

A person would naturally assume from these UN comments about Hebron and Bethlehem, that the UN must strongly endorse Jewish rights of access to their holiest site in the world, and it must strongly condemn any group or country that sought to deny Jews those rights.

Reality today: But this is the United Nations that specializes in inversion when it comes to Israel. Secretary General Ban Ki-Moon described the basic Jewish desire and action of accessing its Temple Mount as a “provocation.”

Access is Not a Provocation

As detailed above, people of all faiths visiting the Temple Mount is legal by Israeli law, enshrined in an international treaty with Jordan, and follows a blueprint for co-existence as stated by the United Nations. Indeed, visiting hours exist for everyone.

For Jews, visiting their holiest spot in the world is a natural desire. They seek to do so in peace and quiet.  They do not seek to instigate a fight with anyone on the Mount.  Even Rabbi Yehuda Glick who was shot by Palestinian Arabs for advocating for Jewish prayer rights on the Temple Mount, did not seek to harm al Aqsa Mosque in any way.

No Temple = No Rights

If Jewish access to their holy sites is guaranteed and no one urged harming the site in any way, on what basis have Palestinian Arabs and Jordanians sought to deny Jews those basic rights of access?

The Palestinian Arabs have put forth a narrative that the Jewish Temple never existed on the Temple Mount. Their rationale is that if the Temple never existed there, Jews can claim no special visitation rights.

Consider that in addition to Mahmoud Abbas never mentioning Judaism in any of his speeches at the United Nations, there have been these quotes:

  • Mahmoud Abbas: “The leaders of Israel are making a grave mistake by thinking that history can move backward and that they could impose facts on the ground by dividing the Aksa Mosque in time and space, as they did with the Ibrahimi Mosque [Cave of the Patriarchs] in Hebron.”
  • The Islamic Waqf on the discovery of ancient Jewish artifacts near the Temple Mount: “an attempt to support Israeli claims about Jewish rights in the holy city and to impose Israeli sovereignty on the occupied holy compound through the use of fake evidence….An immediate Arab and Muslim campaign is needed to stop the Israeli attempts to Judaise the holy city of Jerusalem,”
  • Israeli Arab MK Masoud Ganaim said the Temple never existed. “The site has always been holy to Islam, never to any other religion.”
  • Hamas’ Khaled Mashaal on the opening of the Hurva synagogue in the Old City: “It is part of a project to destroy the al-Aqsa Mosque” and replace it with Israel’s so-called “Solomon’s Temple.” It is a “falsification of history and Jerusalem’s religious and historic monuments.“

Never mind that even Atheists have rights of access.

Never mind that denying a core belief of Judaism spits in the face of a treaty that sought to promote interfaith relationships.

The argument itself is nonsensical by the Arabs’ own beliefs.  The Christian story of Jesus is specifically placed at Jerusalem’s Jewish Temple. How can Abbas or Jordanian king Abdullah claim special rights over the Church of the Holy Sepulchre, if they deny the story of Jesus in Jerusalem?

The Insanity of Today

Regardless, logic and rights fall flat in the face of Islamic fundamentalism: The UN condemns Israel for managing security, for which it has responsibility. It attacks Israel for the “provocation” of enabling Jews to have access to its holy sites. And the United States urges Israel to maintain the status quo, even though Netanyahu has stated over-and-again that he has and will.

So to appeal to the crazies, Netanyahu is banning members of the Knesset from access to Judaism’s holiest site.

It would appear that the left-wing radicals and racists are slowly winning the battle against human decency.

Related FirstOne Through articles:

The Waqf and the Temple Mount

Tolerance at the Temple Mount

The United Nations and Holy Sites in the Holy Land

The UN’s Disinterest in Jewish Rights at Jewish Holy Places

Jordan’s Deceit and Hunger for Control of Jerusalem

“Extremist” or “Courageous”

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US State Department Comments on Terrorism in Israel and the Territories

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There were several terrorist attacks against Israeli Jews in early October 2015.  The US State Department gave very tepid comments about the murders, especially compared to how the US reacted to the arson attacks that claimed the lives of three Palestinian Arabs in July 2015.  When one considers that the attack against the Arabs was arson against a house (which could have been empty) compared to deliberate murders shooting at a moving car and stabbing individuals, the response from the US State Department was even more appalling.

 Kirby
State Department Spokesperson John Kirby

 

July 31 Attack on Arabs October 1 Attack on Jews October 3 Attack on Jews
Words in Statement 122 68 77
Condemnation “condemns in strongest possible terms” “strongly condemns” “strongly condemns”
Terrorist attack “vicious terrorist attack” AND “terrorism” “terrorist attack” Not called terrorism
Condolences “profound condolences” “condolences” No condolences
Prayer for Injured “prayers for a full recovery” None None
Families mentioned “Dawabsheh family” None None
Location of Incident “Palestinian village of Douma” “West Bank.” Not Israeli; not Samaria “Old City of Jerusalem today”. Not Israeli
Call for Justice “murderers” “the perpetrators” “all perpetrators of violence” A general term

As seen in the chart above, the trend line of not even expressing condolences or calling the attack terrorism is very worrying.

Supporters of Israel have long complained about the bias of the United Nations against Israel.  It would appear that those supporters must now worry about the support of its strongest ally.

#JewishLivesMatter

Attacks Against Israelis

US State Department October 3, 2015:

“The United States strongly condemns all acts of violence, including the ‎tragic stabbing in the Old City of Jerusalem today that left two victims dead and two injured. We call for all perpetrators of violence to be swiftly brought to justice. We are very concerned about mounting tensions in the West Bank and Jerusalem, including the Haram al Sharif/Temple Mount, and call on all sides to take affirmative steps to restore calm and avoid escalating the situation.”

US State Department October 1, 2015:

“The United States strongly condemns the terrorist attack that took place late Thursday evening in the West Bank. The shooting resulted in the death of an Israeli couple who were driving with their young children. We extend our condolences to the victims’ family. We urge all sides to maintain calm, avoid escalating tensions in the wake of this tragedy, and work together to bring the perpetrators to justice.”

Attacks Against Palestinian Arabs

US State Department July 31, 2015:

“The United States condemns in the strongest possible terms last night’s vicious terrorist attack in the Palestinian village of Douma. The arson attack on a family’s home in the dead of the night resulted in the death of an 18 month-old baby and the injury of three other family members. We convey our profound condolences to the Dawabsheh family and extend our prayers for a full recovery to those injured.

We welcome Prime Minister Netanyahu’s order to Israel’s security forces to use all means at their disposal to apprehend the murderers for what he called an act of terrorism and bring them to justice. We urge all sides to maintain calm and avoid escalating tensions in the wake of this tragic incident.”

Related First.One.Through articles:

UN Comments on the Murder of Innocents: Henkins

UN Comments on the Murder of Innocents: Itamar and Duma

The New Blood Libel

The US State Department’s Selective Preference of “Status Quos”

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UN Comments on the Murder of Innocents: Henkins

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On October 1, 2015, terrorists shot and killed two Israeli civilians who were driving in their car with their children. As in the past, the United Nations comments about the murders stood in sharp contrast to crimes that may have been committed by Israeli Jews (such as the arson attack which killed three Arabs in Duma):

  • The UN release was all of 181 words (compared to 422 words in Duma)
  • The UN never referred to the event as terrorism (compared to 3 times in Duma)
  • No blame placed on Arabs or Muslims (compared to blaming Jews in Duma)
  • This attack is “condemned” (versus “strongly condemned” in Duma)
  • No blame placed on Palestinian incitement (compared to blaming Jewish settlements in Duma)
  • The UN made a passing reference to Hamas incitement when it stated that “there is nothing heroic about the killing of civilians“, deciding not to specifically and directly call out Palestinians who praised these murders as “heroic”.
  • Similarly, this attack on Israelis is not described as politically motivated (as it was in Duma)
  • No description that the attack came from “hate” (as it was in Duma)
  • The Israeli victims are not described as “innocents” (as they were in Duma)
  • No comment on Abbas’s condemnation of the attack- because Abbas didn’t (compared to no mention of Netanyahu condemning attack in Duma)

#JewishLivesMatter

In Israeli Prime Minister Benjamin Netanyahu’s address to the United Nations General Assembly on the same day, he rebuked almost all of the countries present for their total silence regarding the threats that the Islamic Republic of Iran made to destroy Israel.  This fleeting note of concern by the UN about murdered Israeli civilians remains disappointing.

The UN release about murder of Henkins October 2015:

The United Nations Special Coordinator for the Middle East Peace Process has condemned a shooting attack that took place today on an Israeli civilian vehicle in the West Bank which resulted in the death of two people and injuries to their four children.

“There is nothing heroic about the killing of civilians. The perpetrators of this violent act must be brought to justice,” Nickolay Mladenov said in a statement issued in Jerusalem.

“In order to avoid escalation all must refrain from inflammatory statements and retaliatory action that can only further exacerbate an already tense environment.”

Recent weeks have witnessed increasing tensions both in the West Bank and in East Jerusalem, prompting UN Secretary-General Ban Ki-moon, the Security Council and the High Commissioner for Human Rights to urge Israelis and Palestinians to defuse tensions and prevent any escalation of the current situation on the ground.

Mr. Mladenov noted that today’s tragic incident again highlights “the need for significant steps to help stabilize the situation, reverse the current negative trends and restore hope that a just and lasting negotiated two-State solution is possible.”

UN release of arson attack in Duma July 2015:

“31 July 2015 – United Nations Secretary-General Ban Ki-moon and the UN special envoy on the Middle East have strongly condemned today’s arson attack in the West Bank that killed a Palestinian child and left the child’s parents severely injured.

“The Secretary-General strongly condemns today’s murder of a Palestinian child in the West Bank and calls for the perpetrators of this terrorist act to be promptly brought to justice,” reads a statement issued by his spokesperson in New York.

Continued failures to effectively address impunity for repeated acts of settler violence have led to another horrific incident involving the death of an innocent life, adds the statement. “This must end.”

The absence of a political process and Israel’s illegal settlement policy, as well as the harsh and unnecessary practice of demolishing Palestinian houses, have given rise to violent extremism on both sides, the statement continues.

“This [situation] presents a further threat to the legitimate aspirations of the Palestinian people for statehood, as well as to the security of the people of Israel. The Secretary-General urges both sides to take bold steps to return to the path of peace.”

Mr. Ban reiterates his call on all parties to ensure that tensions do not escalate further, leading to more loss of life, the statement concludes.

Earlier today, the United Nations special envoy on the Middle East today expressed his outrage over what he called a “heinous murder” and a “terrorist crime.”

“I am outraged by today’s vicious arson attack by suspected Jewish extremists in the Occupied West Bank village of Duma, near Nablus, which killed Palestinian toddler Ali, critically injured his mother and father, and injured his four-year old sibling,” the Special Coordinator for the Middle East Peace Process, Nickolay Mladenov, said.

Joining in the “strong condemnations” issued by Israeli and Palestinian Governments and political leaders, the Special Coordinator also called for a “full and prompt investigation” to bring the perpetrators to justice.

“This heinous murder was carried out for a political objective. We must not permit such acts to allow hate and violence to bring more personal tragedies and to bury any prospect of peace. This reinforces the need for an immediate resolution of the conflict and an end to the occupation.”

Later today, the Security Council issued a statement to the press, condemning “in the strongest terms” the “vicious terrorist attack,” and underlining the need to bring the perpetrators of this “deplorable act” to justice.

Council members encouraged all sides to work to lower tension, reject violence, avoid all provocations, and seek a path toward peace.”

Related First One Through article:

UN Comments on the Murder of Innocents: Itamar and Duma

The New Blood Libel

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Jordan’s Deceit and Hunger for Control of Jerusalem

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Jordan’s King Abdullah gave a flowery speech to the United Nations General Assembly in September 2015. To the casual listener, his words sounded progressive in his call for “loving our neighbour, showing respect to those different from us,” and to “amplify the voice of moderation,” especially from a region so caught up in violent Islamic extremism.

abdullah jordan
Jordanian King Abdullah addressed the 70th session of the United Nations
General Assembly on September 28, 2015. (Photo: Richard Drew/AP)

To a listener who was more familiar with Jordan’s history in the region, some of the king’s comments appeared as a welcome change from the actions of his late father. Others could question whether Abdullah harkens to his own voice. Consider Abdullah’s call:

“let us recognise deceit. When we examine the motives of these outlaws, the khawarej – and indeed, the motives of extremists on all sides – we find hunger for power and control: of people, of money, of land. They use religion as a mask. Is there a worse crime than twisting God’s word to promote your own interests?”

“nothing can be more important and can have more impact in framing this respect and coexistence than Jerusalem. The Hashemite Custodianship of Jerusalem’s Islamic and Christian Holy Sites is a sacred duty, and we join Muslims and Christians everywhere in rejecting threats to the Holy Places
and the Arab character of this Holy City.”

When it comes to “respect and coexistence in Jerusalem,” let’s remind the Jordanian king of some plain facts:

  1. Jordan attacked Israel in 1948, together with four Arab armies in an attempt to completely destroy the new Jewish State, and then Jordan illegally seized the eastern half of Jerusalem.
  2. Jordan evicted all Jews from the Old City of Jerusalem and Judea and Samaria in 1949, counter to the Fourth Geneva Convention.
  3. Jordan explicitly denied Jews citizenship when it granted Arabs in its conquered territory citizenship in 1954.
  4. Jordan barred any Jews from even visiting their holy sites when they controlled Jerusalem from 1949-1967.
  5. Jordan attacked Israel again in 1967 and lost the area it had illegally annexed.
  6. Jordan condemned the 2010 rebuilding of a prominent synagogue in Jerusalem that Jordan itself had destroyed in 1949.

Despite Jordan’s complete lack of religious tolerance for Jews and hostility towards Israel, Israel has always sought to maintain religious freedom and coexistence in the holy city:

  1. Israel granted the Jordanian Islamic Waqf custodian rights to the Temple Mount when it reunified Jerusalem in 1967.
  2. Israel enshrined the religious protections of all religions in its laws and safeguarded access to holy sites for all religions.
  3. Israel reiterated the special role that Jordan plays on the Temple Mount in the Israel-Jordan Peace Treaty in 1994.
  4. Today, Israeli Prime Minister Netanyahu repeatedly reiterates that Israel will maintain the “status quo” of the Jordanian Waqf’s anti-Semitic edict of barring Jewish prayer at the Temple Mount.

When the Jordanian king spoke of “rejecting threats to the Holy Places and the Arab character of this Holy City [Jerusalem]” in a speech that was theoretically about tolerance, did he once mention Judaism? Did he make a passing reference to the Jerusalem being the holiest city to only one religion – Judaism? Did he mention that Jerusalem has had a Jewish majority since the 1860s? A passing comment about the Jewish Temples or Western Wall? Or did he define the holy city as solely having an “Arab character”?

In his choice of the phrase “threats to the Holy Places,” was Abdullah suggesting that Jews should no longer be permitted to visit the Temple Mount, or that Israeli police should be prevented from protecting Jewish visitors from Arab harassment and stone throwers, even though the Jordanian peace treaty with Israel specifically gave Jews and Israel both of those rights?

To Abdullah’s comment of gathering “Muslims and Christians everywhere,” was he suggesting gathering 2 billion people against Israel on a trumped up non-existent threat to Islamic holy places? Was Abdullah calling for a global jihad in “twisting” facts to create a religious battle to promote a greater role for himself? Was that his idea of “amplify[ing] the voice of moderation”?

It is Abdullah that must “recognize his own deceit” and “hunger for power and control” of Judaism’s holiest spot in the capital of Israel. His opening line taken from the Jewish bible of “love thy neighbor as thyself” and “showing respect to those different” was a red herring in his call to cast himself as a loving moderate while calling for a global jihad against Israel on a non-existent cause.

The “progressive” voices attacking Jews and the Jewish State are becoming more numerous and growing louder.  Beware of the velvet tongue as much as the iron fist.

Related First One Through articles:

The Arguments over Jerusalem

The Waqf and the Temple Mount

The UN’s Disinterest in Jewish Rights at Jewish Holy Places

The United Nations “Provocation”

Nicholas Kristof’s “Arab Land”

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The Explosion of Immigrants in the United States

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Immigration has become a significant topic in the United States and Europe due to comments made by US presidential hopefuls about illegal immigrants and the flight of people from the Middle East due to turmoil in that region. Here is a review of some statistics from past decades and the recent unusual dramatic increase in immigrants while the general population has slowed down.

United States 1880-1930s

The population of the United States grew dramatically over a 50 year-period from 1880 to about 1924 (a period of mass migration, “MM”), at which time the US passed the Immigration Act capping the number of people from any country. From 1880 until 1930, the population of the country grew from 50 million to over 123 million. In each decade over that time, the population grew between 15% and 26%.

Immigrants accounted for a large percentage of the growth. Over that MM time period, foreign born-residents accounted for anywhere from 12% to 15% of the US population. Almost all of these immigrants came from Europe (over 83% in each decade) and a smaller portion from Latin America (from 1 to 6%) and Asia (1 to 2%). While the 1880s had immigrants principally from Germany, United Kingdom, Scandinavia and Ireland, the following decades had immigrants principally from Italy, Russia and the Austria-Hungarian Empire.

Security: The 1880s and the 1900-1909 decade witnessed particularly large number of immigrants. In those decades, immigrants accounted for 20% of the growth in the country’s population (with natural growth accounting for 80%). However, with the outbreak of World War I and enactment of the Immigration Act, the number of immigrants was curtailed, with only 3% and 2% of the population growth stemming from immigrants in the 1910s and 1920s, respectively. Interestingly, while the war raged in Europe, the percentage of immigrants from Europe declined over this period by 4% while the percentage from Latin America grew by 4%.

One would imagine that the number of people trying to emigrate from Europe to the US would have increased during WWI, and the percentage of immigrants would have spiked above the historic 87% European figure. Instead, there was a drop-off. Were Americans concerned about the safety and security of the US? Was it fearful of importing a conflict to its shores? The severe drop-off in immigration and coinciding change of place of origin suggest that may be a factor. Another was the economy.

Economy: The decades of the 1910s and 1920s saw relatively weak average GDP per capita growth rates compared to prior decades: 1.28% and 1.27% for 1910s and 1920s, respectively. These anemic figures compared to prior decades of 1.65%, 2.04% and 2.13% in the 1880s, 1890s and 1900s, respectively. The subsequent stock market crash of 1929 and depression of the 1930s severely hurt the economy. This was probably the principle factor in the US population only growing at 7% compared to prior decades of 15% to 26% growth. Fewer jobs and a weaker economy led to fewer births and a stricter immigration policy set in place in 1924.

Decade Total Population Growth Immigrants % of Growth % Foreign-Born Americans
1880s 26% 20% 15%
1890s 21 8 14
1900s 21 20 15
1910s 15 3 13
1920s 16 2 12
1930s 7%
     
 
 
 

 

 United States 1960 – 2010

The 50 years from 1960 to 2010 saw an inversion of some of the immigration and population trends from the 1880-1930 period.

With the exception of the 1950s, every decade had a population growth that was less than from the MM period (10%-14% growth versus 15-26% in MM). Foreign-born people in the US became a rarity from the 1950s through the 1970s when they accounted for only 5-6% of the population (compared to 12-15% during the MM period).

The Immigration and Naturalization Act of 1965 removed the former quota system that capped immigration from each country.  As such the 1970s and 1980s started to see a dramatic change in the make-up of the US population. While very few immigrants came to the US in the 1960s, the 1970s and 1980s had 17% and 26% of the total population growth come from immigrants, respectively.  The 1965 Act also resulted in a dramatic change in the ethnic origins of new immigrants: they were no longer coming from Europe, but from Latin America and Asia.

Source of US Immigrants (from US Census Bureau)

Decade Europe Asia Latin America
1950s 75% 5% 9%
1960s 62 9 19
1970s 39 19 33
1980s 23 26 44

Economy: The economy in the 1960s and 1980s were the best in US history. The average per capita GDP grew 2.88% and 2.26% each year, on average, during the 1960s and 1980s, respectively. As such, the growth in the immigrant population and the changing origin of those people did not generate considerable debate or concern from Americans or politicians.

That situation changed dramatically in the 2000-2009 decade.

Security and Economy: The US population growth in the 2000-2009 decade was the slowest in American history, growing by only 6% (even lower than the 1930s). That decade witnessed the attacks of September 11, 2001, stock market internet bubble collapse of 2000, and a large scale economic meltdown and financial crisis in 2008.

Decade Total Population Growth Immigrants % of Growth % Foreign-Born Americans
1950s 19% 5%
1960s 13 5
1970s 11 17% 6
1980s 10 26 8
1990s 13 37 11
2000s 6 41 13
     
 
   

Yet, against this backdrop, the foreign-born population in the United States in 2010 grew to 13% – the same percentage as existed during the peaceful growth mode of the mass migration.  This percentage is over twice the level that existed in the country just 30 years earlier, in 1980. Astonishingly, almost half of the growth in the US is now from immigrants – a rate not realized since the founding of the country hundreds of years ago.

Consider further, that most of the new immigrants are coming from Latin America that principally speaks a single language (Spanish) in comparison to immigration from Europe or Asia that brought a diverse number of languages. Such an enormous influx of a single language could create a bilingual country.

Conclusion

In the 50 years of the mass migration 1880-1930, the country took steps to curtail immigration as the economy slowed and from World War I. Today, the US has an aggressive immigration policy during a weak economy and has significant security concerns.

It is natural for a country that focuses on its quality-of-life and feels insecure about its safety and economy to see the population have fewer children and urge for curtailing immigration.

While the US economy improved from the 2008 financial meltdown to 2015, consumer sentiment remained weak, as many Americans remained unemployed and under-employed. In addition to the weak economy, Americans watched the collapse of the Middle East through videos of the horror on their smartphones. The fear of terror coming back to the US is real.

One could argue that America had the “benefit” of slowing GDP growth in the 1910s and 1920s which pushed the country to accept many fewer immigrants. By the time the depression of the 1930s hit, there was already a 1924 immigration law in place and the reality of a slowdown in accepting new “foreigners” for a couple of decades. However, in the US today, the number of foreigners are growing at an accelerated rate for the last few decades, just as the country experienced incredible turmoil.

When a person sees the plight of refugees in the Middle East, the human and moral reaction is to extend a hand. Indeed, President Obama decided to increase the quota of Syrian immigrants from that region to 10,000 in 2016. On top of humanitarian concerns, the Democratic president scored big with Hispanics (71% to 27% in the 2012 presidential election). These facts make Obama look very in favor of accelerating immigration.

However, it is unfair to paint all people who argue for a limit on refugees and immigrants at this time as xenophobic and racist. There is a natural ebb-and-flow to immigration, which often follows the status of the economy and perceived safety concerns. Considering the current double-impact of the economy and security, and the dramatic increase in immigration over the past three decades, a review of immigration policy would appear warranted.

The UN’s Disinterest in Jewish Rights at Jewish Holy Places

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On September 17, 2015, acting-President of the Palestinian Authority Mahmoud Abbas called out to Arabs who were fighting against Jews visiting the Temple Mount, the holiest place for Judaism, on Rosh Hashanah, one of the holiest days in the Jewish calendar:

“We bless you, we bless the Murabitin (those who carry out religious war for land declared to be Islamic), we bless every drop of blood that has been spilled for Jerusalem, which is clean and pure blood, blood spilled for Allah.  Allah willing, every martyr will reach paradise, and everyone wounded will be rewarded by Allah.

The Al Aqsa is ours, the Church of the Holy Sepulchre is ours, and they have no right to defile them with their filthy feet.  We will not allow them to, and we will do everything in our power to protect Jerusalem.”

abbas video
Acting PA President Abbas called for Arabs to defend Jerusalem
September 17, 2015

These Arabs that Abbas was referring to, had brought stones to protest Jews visiting the Temple Mount and the ban on religious extremist who taunted and prevented Jews from visiting their holy sites.

The United Nations Response

The UN Security Council (UNSC) issued the following statement about the situation:

“The members of the Security Council expressed their grave concern regarding escalating tensions in Jerusalem, especially surrounding the Haram al-Sharif compound, including recent clashes in and around the site.

The members of the Security Council called for the exercise of restraint, refraining from provocative actions and rhetoric and upholding unchanged the historic status quo at the Haram al-Sharif — in word and in practice.  The members of the Security Council called for full respect for international law, including international human rights law and international humanitarian law, as may be applicable in Jerusalem.

The members of the Security Council urged all sides to work cooperatively together to lower tensions and discourage violence at holy sites in Jerusalem.

The members of the Security Council appealed for the restoration of calm and called for full respect for the sanctity of the Haram al-Sharif, noting the importance of the special role of Jordan, as confirmed in the 1994 peace treaty between Jordan and Israel, and encouraged increased coordination between Israel and Jordan’s Awqaf department.  The members of the Security Council underscored that Muslim worshippers at the Haram al-Sharif must be allowed to worship in peace, free from violence, threats and provocations.  The members of the Security Council further underscored that visitors and worshippers must demonstrate restraint and respect for the sanctity of the area and for maintaining the historic status quo at the holy sites.  The members of the Security Council urged that the status quo of the Haram al-Sharif should be maintained and visitors should be without fear of violence or intimidation.

The members of the Security Council called for the immediate cessation of violence and for all appropriate steps to be taken to ensure that violence ceases, that provocative actions are avoided and that the situation returns to normality in a way which promotes the prospects for Middle East peace between the Israelis and the Palestinians.”

The response is outrageous and emblematic of Israel’s treatment at the United Nations:

  1. “Haram al-Sharif”, not Temple Mount.  The UNSC claims that it cares about the sanctity of the “holy sites in Jerusalem”, but it does not even mention the name of the platform, built 2000 years ago to ease access to Jews at the Temple. The platform is the “Temple Mount”- not mentioned once – while the Muslim name for the location is mentioned four times.
  2. Ignoring Arab incitement and Israel’s calls for peace. As noted above, PA’s Abbas called for Arabs to fight for Al Aqsa, while Israeli Prime Minister Benjamin Netanyahu called for maintained the status quo of banning Jewish prayer on the Mount. Yet no specific UNSC rebuke of Abbas’s rhetoric was made in their call for calm, nor appreciation for Netanyahu’s call for calm.
  3. “Special role of Jordan” mentioned, but what of the role of Israel? The 1994 Peace Treaty between Israel and Jordan called for the Jordanian Waqf to be the trustee of the Temple Mount, but security remained with Israel.  Why did the UNSC deliberately omit that Israel is in control of the security of the site and was deploying troops to stop Muslim extremists from attacking visiting Jews?
  4. “Muslim worshippers”, but not Jews. In case any of the language was not clear, the UNSC is solely concerned with Muslims on the Temple Mount. The constant attack on Jewish visitors gets no mention at all, even after mentioning the Jordanian-Israel 1994 Peace Treaty which specifically states that “Each party (Jordan and Israel) will provide freedom of access to places of religious and historical significance.”

The UNSC voice of concern for: only Muslims and not Jews; using the Islamic name for the holy site, not Jewish; and referring to Jordan’s role at the site and not Israel’s, was clearly and specifically meant as a rebuke and warning to Israel and Jews. The most powerful global body told Israel on the Jewish New Year: do not mess with this Islamic site. Judaism is foreign. Jews are intruders.

Jews may protest that: the Temple Mount is its holiest site; that international law and treaties state that Jews have complete access to the site; and that Israel controls security on the site. Those facts are irrelevant to the UNSC.

The inversion of history past and present; provocation and reaction; rights and absence of rights has always been rife at the United Nations when it comes to Israel.  These days, as the world watches extremist Islam rampage throughout the Middle East, the UN will seemingly further prioritize placating Iran, Syria, Saudi Arabia and other Islamic extremists over the fundamental rights of Jews in Israel.

One can expect to see much more in the coming weeks when the UN circus comes to town.

Related First One Through articles:

The United Nations “Provocation”

The United Nations and Holy Sites in the Holy Land

Names and Narrative: CNN’s Temple Mount/ Al Aqsa Complex Inversion

The Waqf and the Temple Mount

Joint Prayer: The Cave of the Patriarchs and the Temple Mount

The Arguments over Jerusalem

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The US State Department’s Selective Preference of “Status Quos”

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On September 14, 2015, State Department Spokesperson John Kirby gave a daily press briefing in which he said: “The United States is deeply concerned by the recent violence and escalating tensions surrounding the Haram Al-Sharif/Temple Mount. We strongly condemn all acts of violence. It is absolutely critical that all sides exercise restraint, refrain from provocative actions and rhetoric, and preserve unchanged the historic status quo on the Haram Al-Sharif/Temple Mount in word and in practice.”

The comment came after a clash between Arab rock throwers and Israeli police on Rosh Hashanah, the Jewish New Year, as Arabs sought to prevent Jews from visiting the site.

Kirby
State Department Spokesperson John Kirby

State Department Status Quo it Favors

The “status quo” that the State Department presumably sought to maintain was the ban on Jewish prayer on the entire 35 acre Temple Mount platform, the Jews’ holiest place on earth.  That ban was put in place by Muslims in the middle of the 16th century, and Israel has allowed the Islamic Waqf to maintain the ban, even after it captured the Old City from Jordan and reunified the city in 1967.

State Department Status Quo it Seeks to Change

Later in this same briefing, Kirby responded to a question as to whether the Oslo Agreement between the Israelis and Palestinians should be scrapped since no Palestinian state was on the horizon: “Secretary Kerry is committed to pursuing a two-state solution, and I think you’re going to see him continue to do that throughout his tenure here at the department. I don’t think anybody’s – certainly not here – willing to give up on that ultimate goal.”

Kerry is “committed” to changing current reality and creating an Arab-led sovereign state in the holy land for the first time in history.

What makes one status quo worth keeping while the other is not? Does the State Department only endorse a status quo which Muslims desire (banning Jews from the Temple Mount) even though it is clearly anti-Semitic? Is it less a matter of favoring Muslim demands over American integrity and principle, but rather a function of seeking the support of 57 Arab countries versus a single Jewish State?

A more proper – and consistent – response would have been that Israel and the Jordanians and Palestinian Arabs will determine any changes to the status of Jerusalem and the holy sites as part of a final peace agreement. Those changes to the status quo will include matters of sovereignty and rights of access and prayer.

Related First One Through articles:

Joint Prayer: The Cave of the Patriarchs and the Temple Mount

The United Nations and Holy Sites in the Holy Land

The Battle for Jerusalem

A “Viable” Palestinian State

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Names and Narrative: CNN’s Temple Mount/ Al Aqsa Complex Inversion

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temple mount protest
(Muslim and Israeli police confront each other at The Temple Mount,
September 13, 2015. Source: AFP Photo/Ahmad Gharabli)

On September 13, 2015, CNN reported on a confrontation between “Arab youths and Israeli police” in the Old City of Jerusalem using language that inverted the facts. The news discussed:

  • “Palestinian protestors,” but of what? Jews visiting the Temple Mount which they had every legal and moral right to do? Perhaps they were protesting new Israeli laws meant to keep Muslim groups from attacking Jewish visitors to the Temple Mount. The report made it appear that the “protestors” were just seeking a right to pray.
  • The “Al Aqsa Complex” that CNN mentioned gives an Islamic name to the entire 35 acre compound, even though the Al Aqsa Mosque is located on just the southern tip of the platform. This entire platform was built for the Second Jewish Temple and is therefore historically known as the Temple Mount. Using an Islamic name as the official name and only stating that “Jews… call it the Temple Mount” divorces history, reality and Jews from the site. It is more accurate to use the default name “The Temple Mount” to the entire location and state that ‘Muslims call it the Al Aqsa Complex”.
  • “…Is one of the holiest sites in the world for Muslims” The mosque itself is the third holiest site, not the entire Temple Mount platform. The story does not clarify that Jews had no interest in visiting the mosque itself, but the other parts of the platform.
  • Stating that “the clashes ended when Muslim worshippers were allowed in the complex for prayers” makes the entire event seem like all the Arab protestors sought was a right to pray (which they had already completed doing), as oppose to stopping Jews from visiting the Temple Mount on their Jewish New Year. This was another inversion of the narrative.
  • CNN’s report that “Jordan, which is in charge of the complex” is incomplete. Jordan’s Islamic Waqf has religious oversight of the Temple Mount, but it is Israel that is in charge of security on the Mount. Article 9 of the 1994 Jordan-Israel Peace Treaty clearly states that “Each party will provide freedom of access to places of religious and historical significance.” That is why the Israeli police legally deployed personnel to prevent Arab rock-throwers from attacking visiting Jews on the Mount.

Overall, CNN failed to report that Israel was legally trying to protect Jews visiting the Temple Mount, their holiest spot on one of their holiest days of the year. Instead they painted a picture of Israeli police blocking Arab youths from praying at the Al Aqsa Complex, one of their holiest places.

DSC00357
Al Aqsa Mosque at the very southern tip of the Temple Mount Platform
(Source: First One Through)

Related First One Through articles:

The Waqf and the Temple Mount

The Cave of the Patriarchs and the Temple Mount

The Arguments over Jerusalem

Tolerance at the Temple Mount

“Extremist” or “Courageous”

Names and Narrative: The West Bank / Judea and Samaria

Nicholas Kristof’s “Arab Land”

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The Touch of the Sound of the Shofar

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This year I am fortunate to return to my childhood home for Rosh Hashanah, the Jewish New Year. In addition to the good food and the company of my family, parents, siblings and even a nephew with a new baby, I will get to hear my father blow shofar at shul, as he has done for many decades.

My memories of Rosh Hashanah extend beyond the dining room table and synagogue. As a child, my father and I would walk around the neighborhood after prayers visiting people who were too ill to attend services. I carried the shofar and my father took a machzor, as we visited people before running home to have lunch with the rest of the family. I recall elderly and sick individuals who were so happy to see my father, to recite the prayer of listening to the sound of the shofar, and to be able to appreciate the beautiful deep blasts from my father’s impeccable blows. For many of those elderly people, it would be the last shofar blasts that they would ever hear.

Decades later, with my own household and community, I have continued that tradition of blowing shofar for people who could not make it to synagogue. Of those many visits, two episodes stand out.

Quiet

A few months after moving with my family to our new community, I volunteered to blow shofar for home-bound people. The rabbi gave me the name and address of a woman that I had met some years earlier but did not know that well. I heard that she suffered from multiple sclerosis which became extremely complicated after she gave birth to her only daughter. She found it difficult to leave her house as she suffered from intense migraines.

I walked to her house after shul services concluded. I knocked on the front door and heard a voice yell from upstairs that I should come in. She was home alone as her husband and daughter prayed at a different synagogue that ended later than my shul. Upon entering the home I saw that the house was going through major renovations. She called for me to go upstairs, so I moved past the various building materials and climbed the steps to the bedroom.

The woman was fully dressed in everyday clothes, sitting upright in her bed under her covers. I had the sense that she had been in that same position for a very long time. On the covers was essentially everything one could imagine: books; newspapers; food; tissues; a dog…. The scene was not of a woman with a cold, but of someone who was home-bound. When I wished her a happy new year and asked how she was doing, she replied that her migraines were incessant and not improving. She and her husband decided it was time to renovate the garage and convert it into a bedroom to make it easier for her. This young woman, who was not even 40, was creating a first floor suite not for parents or in-laws, but for herself.

I handed her the machzor and took the shofar in my hands. As I put the shofar to my lips it occurred to me that I was in an impossible situation: how was I going to blow the shofar standing right next to a woman whose migraines were so intense that she could not even stand or leave her bed? I attempted to blow as softly as possible that the sound was barely audible. She adjusted herself in bed and whispered “it’s OK – I want to hear the shofar,” and smiled.

I had never met a person who had such a debilitating illness that noise prevented them from taking a step. Yet despite the constant pain, here was this woman requesting that I blow a horn at the edge of her bed! I tried to blow slightly louder to modest success. She again assured me that it was okay.

So I blew.

First with eyes staring into the distance, and then looking at her, I blew the shofar clearly and loudly. My lips and lungs automatically ran through the pace of tikya-shevarim-truah-tikya, while my mind thought about rabbis who commented that the sound of the shofar was meant to resemble crying. But the call of the shofar that day did not cause this woman to cry, but brought her comfort.

I had come to help someone fulfill a mitzvah of hearing the shofar, and left with a sense of marvel at a woman who chose to bring a life into this world at a tremendous personal cost, and further marveled at her desire to seek out and engage so fully into Judaism, even when the pain was so dear.

Tears

A few years later my family was back in our community for Rosh Hashanah (one has to visit the in-laws and parents after all). I once again offered my services of blowing shofar for anyone who could not attend services in shul. To my surprise, the rabbi asked if I would blow for some Jews who were in a nearby hospital that treats mental disorders. I did not mind the long walk to the facility even though it meant I would be home quite late for lunch; my concern was much more basic and childish: fear. I was fortunate to have never been in a psychiatric ward and have a deep childish fear of even visiting ordinary hospitals. But how could I refuse? I told my wife that she should have lunch without me and went on my way.
While the rabbi warned me about the security at the hospital, I nevertheless tensed every time I was buzzed through another set of locked doors as I worked my way through the large building complex. I was ultimately led to a medium-sized waiting room where a woman of perhaps 20 or so sat with her parents in fine clothing. I attempted to make small conversation and only the parents engaged. I handed the father the machzor for them to recite the prayer on the shofar blowing. The three of them stood up, each parent holding a hand of their daughter as they waited for me to begin.

Blowing before an entire synagogue brings its own considerations and nervousness. However, my feelings at that moment passed nervousness towards discomfort. I was nervous about my surroundings; edgy about what affect blowing a shofar in a mental hospital might have on people on the floor. My lips were tight and the sound barely came out. The family didn’t seem to notice. They waited. Patiently. After some time, I found some calm and began to blow.

As the first tkiyah came out from the shofar, my fears became realized. The girl began to cry uncontrollably and tears flowed from both eyes like a waterfall. Her mother holding her right hand did not move and continued to stare at the floor. Her father on her left, continued to stare directly at me. Neither one moved or sought to calm their crying daughter. I stopped blowing and pulled the shofar from my lips.

The father told me it was okay and that I should keep going. I do not know what kind of expression I wore, and covered my mouth with my left hand and returned the shofar to the right corner of my mouth and continued to blow 40 blasts.

The woman’s tears did not stop and the parents’ positions and expressions did not change. However, my mind raced to my participation in an intimate moment. Was the sound of the shofar making the woman cry? Did it cause her to reflect on why she was in this facility? Did it make her think and pray to God for a better year? And what about the parents? Why was the father fixed on staring at me and the shofar – were we tools in her cure? Were the mother’s thoughts on her daughter, on Rosh Hashanah, on her own life? I tried to stop examining these strangers at a vulnerable moment, and focus on the sound of shofar. My only role was to be an agent for the sound which may help each of them in some way.

80 Years

In just a few months, my father will turn 80 years old. In the Jewish book Pirkei Avot, it says that “eighty [years old] is for power.” In Hebrew, the number 80 is represented as a pei, which means “mouth”. Thank God, my father at 80 still has the power to bring the shofar to his lips each day of Elul and Rosh Hashanah to blow magnificently. He has passed the talent down, having taught my son how to blow shofar for his bar mitzvah just a few years ago.

This year, I am off duty from blowing shofar. I will be lucky to watch my father on the bimah surrounded by a community that he loves along with children, grandchildren and great-grandchildren. The sound of his shofar will touch me beyond a note or the symbolism of the holy day. The sound will trigger memories of people who have long since passed away for whom my father and I visited; people who extended themselves in amazing ways for their families; and people who were deeply touched by the shofar blasts in ways I cannot fathom. For me, the sound has become an amalgam of life and death; physical sickness and determination; mental illness and hope; family and friends; and our responsibilities and roles in our community.

May we all be touched by the sound of the shofar in meaningful ways. All the best for a happy and healthy year.


Related First One Through article:
Shabbat Hagadol at the Third Hurva Synagogue, 2010
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