Salem for Sale

The past ten days have been quite difficult ones for Jerusalemites. A week-and-a-half ago, a terrorist plowed his car into a crowd waiting for the light rail at Ammunition Hill, immediately killing a three-month-old baby in her grandfather's arms. Four days later, another young soul, an Ecuadoran convert who had emigrated to Israel after discovering her family's Jewish roots, succumbed to her wounds from that horrific attack. Three days after that, Rabbi Yehudah Glick, activist for Jewish prayer rights on the Temple Mount, was shot in an attempted assassination. This is merely the culmination of months of unrest in the capital, leading us to ask: what can make Jerusalem whole (shalem) again?
In fact, Shalem (Salem) is the first name used for Jerusalem, according to Jewish tradition (Onkelos et al.), in a verse from this morning's Torah portion, Lekh Lekha (Gen. 14:18): "And Melchizedek king of Salem brought forth bread and wine, and he was a priest of the Supreme God."
Melchizedek according to the Orthodox. I didn't say which Orthodox.
However, this is not the only Salem in the Torah. Later in the book of Genesis (33:18), we read (following Rashbam's rendering): "And Jacob came to Salem, city of Shechem, which is in the land of Canaan, when he came from Paddan Aram, and he encamped before the city."
So we have Salem as an alternative name for two cities which figure prominently in Jewish history: Jerusalem and Shechem (modern-day Nablus). Indeed, the root shalem yield two important terms in biblical Hebrew: shallem (to pay) and, of course, shalom (peace).
This represents some heavy foreshadowing. Immediately after describing Jacob's arrival in "Salem, city of Shechem," the Torah notes (v. 19): "And he purchased the plot of land where he pitched his tent from the hands of the children of Hamor, patriarch of Shechem, for a hundred pieces of silver." After the taking of Dinah, Hamor and his son have this to say to the citizens of Shechem: "These men are shelemim with us. Let them dwell in the land, and they will trade therein. The land is wide enough for them" (34:21). Now, shelemim here may be taken as "Salemites" or "amenable," but what is clear that this quality indicates that despite the outrage over what has happened to Dinah, her family will forget it all for the right price.
What else is for sale in Shechem-Salem? The story of the sale of Joseph, just a few years later, begins with Jacob's fateful proclamation (Gen. 37:13), "Aren't your brothers shepherding in Shechem? Go, and I will send you to them." The climax of that crime is Judah's famous question (vv. 26-27): "What profit is there in killing our brother and covering his blood? Let us sell him to the Ishmaelites..."
Centuries later, in Shechem once again, the scion of Joseph, Jeroboam, poses a challenge to the scion of Judah, Rehoboam (I Kings 12:4): "Your father was a hard master. Lighten the harsh labor demands and heavy taxes that your father imposed on us. Then we will be your loyal subjects." Rehoboam response is, unsurprisingly: shallem, pay up. “My father laid heavy burdens on you, but I’m going to make them even heavier! My father beat you with whips, but I will beat you with scorpions!” (v. 14) And so the other tribes desert the Davidic dynasty (and murder the man whom Rehoboam sends to collect his super-sized taxes). You would think Rehoboam, a native of Jerusalem, would know better than to head to Shechem for his coronation, considering how badly it ended for the first man who tried to buy the throne of Israel there, Abimelech (Judges 9).

In Shechem-Salem, it's all about the almighty shekel. And it always ends badly.
But Jerusalem-Salem is supposed to be a different place. It is the city of peace, but that peace is not based on getting a piece of the action. Isaiah speaks eloquently of this time after time. "Rise from the dust, Jerusalem, sit in a place of honor... You were sold for nothing, and it is not with money that you will be redeemed" (52:2-3). With what, then? "I will restore your judges as at first, and your counselors as at the beginning. Afterwards, you will be known as the city of righteousness, faithful town. Zion will be reclaimed with justice, and its returnees with righteousness" (ibid. 1:26-27).
It is no coincidence that the king of Salem is named Melchizedek (nor that the first to carry the full title "king of Jerusalem," in the time of Joshua, is Adonizedek). Tzedek (righteousness) is the only currency valid in Jerusalem. It is the only way to make the city whole.
That is why Melchizedek's meeting with Abram interrupts another royal-patriarchal meeting, that of Abram with King Bera of Sodom. Abram famously declares (14:21-23), "Give me the souls, but take the possessions for yourself... I will not take a thread or a bootstrap or anything of yours, lest you say: 'I enriched Abram.'" This comes immediately after his encounter with Melchizedek, as if to say that this priestly king, representing the City of Completion, left an impression on Abram. Decades later, of course, God himself will teach Abram another important lesson in Jerusalem, on Mt. Moriah: that He does not desire blood payment, but the pursuit of righteousness and justice.
The torrential rains of this weekend may have doused the fires in Jerusalem momentarily, but a permanent solution can only be achieved when we realize that this Salem is not for sale. It is only through justice that we can make peace here.

Molester Rabbi Mad Libs

Talking about sex crimes in an insular religious community is hard. That is why I offer you today a handy form for dealing with the latest rabbinical sex-criminal story. Just fill in the biographical and geographical details, and you're ready to go!

The Jewish community of __________ was shocked to learn today that respected local Rabbi __________ has been implicated in a sex crime.
"We're so shocked to hear this," said one community member. "And it's so totally unprecedented!"
Local police said they are investigating the allegations of __________, against Rabbi __________including putting his __________ on the __________ of unsuspecting community members who came to him for guidance and counseling.
"We're flabbergasted, gobsmacked and dumbfounded," said the head of the rabbinical council of __________. "There was no way any of us could have seen this coming. I mean, there were allegations of sexual and professional impropriety, and we gave them all the weight that we would any such accusations coming from women, children, non-Jews or non-religious Jews, all of whose testimony is deemed inadmissible by the Torah. Perhaps there had been some transgression of Jewish law, but certainly a man who violates what he spends his entire career exhorting others to follow would not dare commit a crime! I mean, in this case, he did, but did I mention how awestruck, dumbstruck and thunderstruck we are? And it's so totally unprecedented!"
However, some in the community cautioned against premature adjudication. "Let's not rush to judgment," said longtime supporter __________. "Let's wait until after arrest, indictment, trial, conviction, sentencing, appeal and the civil suit to discuss this issue. At that point, I will remind you that a) Rabbi __________ has paid his debt to society; b) no one really knows what went on behind closed doors except Rabbi __________, the complainant and any electronic recording devices present; c) you apparently haven't heard of the Jewish concept of repentance. Look, he once gave a sermon I really liked. Could such a man commit such a crime? It just doesn't add up. And it's so totally unprecedented!"
Others argued that the failure was systemic. "We must face the grim reality and an issue which haunts our community," opined one observer. "It's high time our schools, synagogues and communities face the real problem: insufficient Internet connectivity. Surely if Rabbi __________ had access streaming high-definition pornography, this heinous crime would never have been committed." Other likely culprits identified were bible criticism, leftist media, female rabbis and the gays.
Jewish leaders across the greater __________ area were particularly alarmed. "I am extremely concerned about what this means for our community," said __________. "Wait, what does he wear on his head? Well, that's not my style of headgear. I'm not surprised that a practitioner of that type of Judaism would do such a foul thing. Even though it's so totally unprecedented."
Rabbi __________ has been suspended while the investigation continues. While this community digests its shock, everyone agrees on one thing: there is absolutely nothing to be learnt from this experience.

Ashura Ashira

So Ashura was last month, a big Muslim fast day, which many compare to Yom Kippur, Tzom heAsor (the fast of the Tenth). But this is when Muslims fast to commemorate (at least according to Sunnis) the Splitting of the Sea. This is based on a tradition that Muhammad observed the Jews of Medinah fasting on this day and thought it was a good idea to memorialize the defeat of Pharaoh and salvation of the Israelites in this way. Now, Jews don't fast on the seventh day of Passover, when we commemorate the Split, nowadays. But the Talmud (Pesahim 68b) cites R. Eliezer's view that fasting is a viable option for holidays, and the prooftext is how the Torah talks about... the seventh day of Passover.

For it was taught, R. Eliezer said: A man has nought else [to do] on a Festival save either to eat and drink or to sit and study. R. Joshua said: Divide it: [devote] half of it to eating and drinking, and half of it to the study hall. Now R. Johanan said thereon: Both deduce it from the same verse. One verse says, '[Six days thou shalt eat unleavened bread: and on the seventh day] shall be a a solemn assembly to the Lord thy God' (Deut. XVI, 8), whereas another verse says, 'On the eighth day there shall be a solemn assembly unto you' (Num. XXIX, 35): R. Eliezer holds: [That means] either entirely to God or entirely to you; while R. Joshua holds, Divide it: [Devote] half to God and half to yourselves.

Fascinating!

All the way to Gaza

And the Avvim who dwelt in villages all the way to Gaza, the Caphtorim, who came forth out of Caphtor, destroyed them, and dwelt in their stead. (Deut. 2:23)

This verse is a striking one in the middle of this week's Torah portion, Parashat Devarim. Moses is giving a recap of the conquest of the East Bank, explaining why the Israelites avoided conflict with some nations and engaged others: the former were cousins to the Jews, part of the Abrahamic covenant, and so protected by God; the latter were Amorites, one of the seven nations whose lands Israel was to inherit.
However, this verse interrupts the flow. The previous ones discuss the rightful inheritances of the descendants of Esau and Lot, Abraham's grandson and nephew respectively; in the next one, Moses relates God's words to him, "Behold I have given into your hand Sihon the Amorite, king of Heshbon, and his land." The discussion is exclusively about the nations residing on the East Bank of the Jordan; why does the Torah suddenly throw in this random detail about the inhabitants of the Mediterranean coast of the Promised Land--literally on the other side of the country?
The fact is that this phrase, "all the way to Gaza ('ad 'Azza)" is quite a momentous one. The previous time it appears, in the beginning of the Torah, it defines the furthest extreme of Canaanite expansion (Gen. 10:18-19):

And afterward were the families of the Canaanites spread abroad. And the border of the Canaanites was from Sidon, as you come to Gerar, all the way to Gaza.

So, we have the Canaanites moving south, along the coast, from Sidon (still a major port city in Lebanon). But our verse speaks of two other peoples: the Avvim and the Caphtorim.

We don't know the who of the Avvim, but we know the whence: they came from the east. That much is clear from their appearances in chapters 17-19 of II Kings, where their city is one of the early conquests of the Neo-Assyrian Empire, in modern-day Iraq or Iran. Their migration westward is indicated by the fact that a city in the land given to the tribe of Benjamin, stretching from Jericho to Jerusalem, is called "The Avvim" (Josh. 18:23).

So we have Semites coming westward "all the way to Gaza," Phoenicians coming southward "all the way to Gaza"--but that is not who's in possession in Moses' time. It's now the Caphtorim. Where do they come from? Once again, we turn to the global genealogy of Gen. 10, where the Torah clearly states that the Caphtorim are of Egyptian origin. That would be yet another invading force, this time from the southwest, through the Sinai (or possibly just sailing up the coast).

Gaza is the nexus, the fulcrum, the crucible of empires--not only in Canaanite times, but for the Israelites as well.

So Joshua struck all the country of the hills, and of the South, and of the lowland, and of the slopes, and all their kings... And Joshua struck them from Kadesh Barnea all the way to Gaza... And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel. (Josh. 10:40-42)

Joshua first sets out from Kadesh Barnea as one of the Scouts, only completing his mission and making it "all the way to Gaza" 45 years later.

Similarly, the verse says of Solomon (I Kings 4:24; 5:4 in Tanakh):

For he had dominion over all the region on this side of the river, from Tiphsah all the way to Gaza, over all the kings on this side of the river: and he had peace on all sides round about him.

Indeed, the effusive praise for King Hezekiah, the Davidic heir whose righteousness made him a candidate for Messiah (according to the Talmud) concludes (II Kings 18:8): "He struck the Philistines all the way to Gaza, and the borders thereof, from the tower of the watchmen to the fortified city."

Gaza has been the farthest extent of at least four ancient empires, and its symbolism has not been diminished over four millennia. The fates of nations are decided in Gaza, and the decisions Israelis, Palestinians and the world must make now are fateful ones. We must call on the bravery of Joshua, the wisdom of Solomon and the piety of Hezekiah to find a solution that brings justice, peace and truth all the way to Gaza.

Them

Marwan Kawasmeh (sometimes spelled Qawasmeh) and Amar Abu-Isa, Hamas members, from Hebron.
Learn those names. They're the prime suspects in the brutal murders of three Israeli teens, who were finally discovered and buried yesterday.

Learn those names, because in all the posts and comments and articles, I hardly ever see them. I see Barack Obama. I see Mahmoud Abbas. I see Gaza (even though Hebron's on the West Bank). I see, most of all, them--"their entire society." "We must wipe them out." "We must destroy them." A lot of anger and frustration, but hardly ever directed at the murderers. Why is that?


I have to ask: do we want Kawasmeh and Abu-Isa found and brought to justice? Or do we want to keep raging against the other "them"?


You know what, don't tell me. I'm having enough trouble sleeping as it is.

#BringBackOurBoys

Bring back our boys--it really is that simple.
Of course, my feed has been flooded for the past 24 hours with a dozen other distractions, e.g.:

• But not through negotiations, because we don't negotiate with terrorists.
• But make sure to teach the kidnappers and their supporters a "lesson" too.
• But first let's shut off all electricity and water to the Palestinians--and shut down their hospitals too!
• But don't forget to share the alleged picture of sweets distributed in Gaza--because they're not looking forward to a trade of prisoners, but just to torture!
• But first protest Obama's silence, because when Kerry speaks, that doesn't represent America. Oh, but Canada's run by a conservative, so his representative's statement does count. http://www.israelhayom.com/site/newsletter_article.php...
• But first make sure you have his mother's middle name, because how can Hashem understand you otherwise?
• But let's make a cool graphic representing these bahurim as eight-year-olds, because that's more poignant.
• But first let's condemn the international media for not covering the story, or not covering it enough, or using the term "settler." 
• But let's berate the leftists for not caring about Israelis on the West Bank--wait, what's this? http://www.btselem.org/press_releases/20140615_the_three_yeshiva_students_must_be_released_at_once 

I would say we should get our priorities straight, but there's only one issue at stake. I trust the professionals to do their job, and I pray to God to help them. That's really all there is to say.

Hump Day

This Saturday is hump day. No, the calendar has not been re-jiggered to redefine a week; the last people who did that ended up being sent to the guillotine.
I'm referring instead to the seven-week period of counting between Passover and Shavuot, Sefirat haOmer. For the first 24 days, we are closer to the Exodus; for the last 24 days, we are closer to the Giving of the Torah. But Day 25, the fourth day of the fourth week, is smack in the middle. This year, it's the Sabbath when we read Parashat Behar, the twenty-fifth chapter of Leviticus (OK, 25:1-26:2), which famously starts with the unique verse, "Lord spoke to Moses on Mount Sinai, saying."
The Kabbalists associated certain attributes with each day of the Omer, and the twenty-fifth is netzah of netzah. Netzah is the Kabbalistic trait associated with Moses, and the root has many meanings in Scripture, from victory to eternity to conductorship (orchestra, not train).
The connection of Behar to Sefirat haOmer is quite strong, as the former also revolves around a count of seven cycles of seven, in its case leading to the jubilee year. 49 is clearly an important number in the Torah and of the Torah.
It is thus not surprising that the Talmuds relate this verse to Moses' experience on Sinai (Psalms 12):

Lord's sayings are pure sayings, like silver refined in a furnace, purified seven times over.

However, there is a difference between the approach of the Babylonian Talmud and the approach of the Jerusalem Talmud. The former states (Rosh Hashana 21b), citing Rab and Samuel:

Fifty gates of understanding were created in the world, and all were given to Moses save one, as it says, "Yet you have made him but little lower than God."

The latter (Sanhedrin 4:2) records:

Rabbi Yanai said: “If the Torah were given cut and dried, no one could withstand it! What is the reason? ‘LORD spoke to Moses.’ He said before Him: ‘Master of the World, tell me: what is the Halakha?’ He said to him: ‘Follow the majority' (Ex. 23:2)—if most vote for acquittal, he is innocent; if most vote for conviction, he is guilty. Indeed, the Torah may be expounded forty-nine ways to defile, and forty-nine ways to purify."

According to the BT, the number forty-nine represents a linear progression through successive gates, ultimately reflecting the limits of humanity. According to the JT, there are 49 sets of parallel approaches, allowing Halakha to respond (democratically) to the changing demands of society around it.
On this day, it behooves us to embrace the netzah of Torah--the battle, the timelessness, the symphony.