Protesting Iran

Given the negative posts that I've written about the behavior of the Iranian regime and its president, you might think that I'd be in favor of kicking it out of the UN, as called for by a recent protest (April 17) at the United Nations organized by Rabbi Avi Weiss and his organization Amcha. Steg attended the demonstration and provides a detailed account and lots of photographs. I feel ambivalent, however, because I've been reading a couple of Iranian blogs - one written by Esther, an American woman married to an Iranian and now living in Tehran (View from Iran) and another written by Arash, an Iranian who is now studying in Canada (Kamangir). Both of them are quite critical of the regime (perhaps Arash is more critical), but they both obviously love the country. I despise the Iranian regime, and think that it is a threat to Israel, especially if they manage to make nuclear weapons, but I'm not sure that calling for throwing Iran out of the UN is really a worthwhile demand. For one thing, it's not going to happen. For another thing, why should this just be identified as a Jewish issue? For another thing, I wish that the demonstrators had made it clear that they're not interested in the U.S. going to war against Iran.

The thing is that when I read Esther's and Arash's blogs, I stop thinking of Iranians as a monolithic mass, and start thinking of individual Iranians that I might really like, and who are and who will be harmed by sanctions against Iran (which Hillel is calling for - see this news release on their website - Iran Petition). There are already sanctions against Iran imposed by the U.N. because of the intransigence of the regime about their nuclear program - and of course they will hurt the ordinary people of Iran and not the members of the regime. So I'm very ambivalent about them, since I'm starting to think of people whose writings I enjoy being injured by them, not just an undifferentiated mass of people who are an "enemy."

Yom Ha-Atzma'ut

Today we had our IC Hillel Israel Independence Day celebration - a day earlier than Israel (since we have Sunday off). It was fun, although a bit loud (students like louder music than I do). The last band was Pey Dalid, a Jewish rock/reggae band - fun to listen to. On their MySpace page you can listen to four of their songs.

Professor Liviu Librescu z"l

Of all the acts that happened at Virginia Tech on Monday, Professor Librescu's standing in the path of the shooter to save the life of his students is inspiring, but so sad. I don't really know what to say that others haven't yet said. May the memory of the righteous be a blessing for all of us.

Killings at Virgina Tech

Peggy Williams, the president of Ithaca College, sent out an Important Message for the Campus Community on the massacre at Virgina Tech today. I first learned about them when I looked at the New York Times web site this afternoon, when they first reported that about 22 people had been killed. Now at least 33 people are reported dead. It's scary to hear about this - American colleges and universities are open places, and anyone can walk in, unlike Israeli universities which have fences around them and checkpoints with guards. I don't know that I can say anything particularly new about this - I can only imagine the shock and horror the students, their families, the faculty, and the staff at Virgina Tech feel. May they be able to find some comfort in the coming days and years.

Israeli Masorti movement and gay rabbis

Rabbi Einat Ramon, the dean of the Masorti Rabbinical School in Jerusalem, writes in an article in the Washington Jewish Week, Healing heterosexuality within Jewish people, that

Should we, then, deviate from the longstanding and clear perspective on the issue presented by Jewish law and theology? The answer is positive only if our vision is to transcend sexual differences between men and women and blindly follow the modern reality and ideology of gender and family fluidity. As long as there are Jews who advocate that view, they deserve to be able to make their spiritual homes at various rabbinical schools and congregations that promote such an ideal.

Yet, will the spiritual home at Schechter Rabbinical Seminary, for those of us who believe in the complementary difference between men and women, as an opportunity for deeper intellectual and spiritual family and community bonds, be likewise respected by our colleagues in the long run? We hope that the value of unity - not uniformity - of the people of Israel has not disappeared in the face of different ideologies of gender.

It is very disappointing to read such a viewpoint from Rabbi Ramon. It is clear from reading the entire article that her views are heavily influenced by Rabbi Joel Roth, who was her teacher at JTS. Rabbi Ramon, however, was the first Israeli woman ordained by JTS, and certainly in the past has expressed a far more feminist vision of the relationship between men and women.

In an article published in the book Life of Judaism, edited by Harvey Goldberg, she spells out the ways that she and her husband rewrote the traditional ketubah to spell out a broader range of obligations of both parties (unlike the traditional ketubah, which only spells out the obligation of the husband to the wife, and assumes what the wife's obligations are to be). For them, kiddushin was an act of mutual consecration, not an act of a man acquiring a wife by transferring a ring. She justifies this rewriting of the ketubah by recourse to Mordechai Kaplan's concept of "reevaluation" - clarification of the values and religious and psychological needs that a particular observance required in the past, and an adaptation of the observance and creation of a modern halakhah that remains faithful to those needs and values, as well as to modern sensibilities. It seems that she no longer holds to the values she wrote about so passionately in this article, which is a step backward for women, feminism, and certainly the role of gays and lesbians in the Israel Masorti movement.

Later thoughts: Since both JTS and the University of Judaism rabbinical school have decided to admit gays and lesbians into their rabbinical program, how will they be greeted when they go to Israel for their obligatory year of study at Machon Schechter? Will they be shunned by Rabbi Ramon and the other faculty, or the Israeli students? Will they be forced back into the closet? Will they be given aliyot or counted in the minyan? I wonder if Chancellor Eisen of JTS or Rabbi Artson of the UJ have communicated with Rabbi Ramon on this issue?

Today

Today is one of those moist, rainy, Ithaca days that we get so many of. The daffodils, tulips, and forsythia are just about to bloom if we ever get a couple of warm days. The weather forecast is for a big snowstorm, but it's certainly not happening yet. The birds are out and singing - I have a cardinal who sits in the fir tree between my house and the next, who sings out vigorously, and I hope avoids being eaten by my cat, whose ability to run up the trees is impressive. I walked down the street to Gimme! coffee to sit and drink a mocha and grade papers. As I walked over the bridge at Cascadilla St. the stream was racing along towards Cayuga Lake. Gimme! was full of academic looking folk - I sat down and sipped my mocha and someone who taught computer science sat down across from me and read his New Yorker. Further in, several people crouched in front of their laptops, and one man wrote comments on a paper. It looks chilly outside, but nonetheless there are the sights and sounds and smells of spring about to pop.

New York to Paris

Normblog has pointed out a highly amusing feature of Google Maps. See New York to Paris for directions on how to get from New York to Paris. I find that the same directions work for New York or other American cities to London and other European destinations, but not across the Pacific Ocean. According to Google, it should take about 29 days 21 hours to drive from New York to Warsaw. What is wrong with this picture?

The Forbidden Gospels Blog

I just discovered The Forbidden Gospels Blog, written by April DeConick, professor of biblical studies at Rice University and founder of the Early Jewish and Christian Mysticism section of the Society of Biblical Literature. There's a very interesting discussion going on now about the Jewishness of Jesus. April writes:

It has only been in the last eight or ten years, as far as I can tell, that scholars as a collective voice have been reacting to this problem in their publications on the historical Jesus, demanding that we take seriously the obvious - that Jesus was Jewish. Jesus as a Jew is not just another agenda-driven "construct" as some have been suggesting (this really is a hyper-post-Modern stance). Being Jewish was Jesus' self-identity, and it has taken us two thousand years to admit it and talk about what it means. No amount of pressing the button on the "diversity" and/or Hellenization of early Judaism is going to erase the fact that for Jesus the Torah and prophets were his scriptures, the Temple his cult, Yahweh his god, and the coming of God's Kingdom his hope. Jesus as Jewish is probably the most essential (and dangerous) idea that I can think of.

Susannah Heschel has written a fascinating book on Abraham Geiger, who already in the 19th century constructed a Jewish Jesus, seeing him as a Pharisee who came to reform Judaism. He also denounced the anti-Judaism of Christian scholars of Judaism. It is interesting that Geiger's arguments (and those by other Jewish scholars of Jesus) are finally getting their just due.

Israel

I just bought my plane ticket for travel to Israel this summer. I'll be in Jerusalem for two months, doing research and I hope finishing a first draft of my book. This may be too ambitious a goal, but I'm going to try to do it. Tentative title: Angels' Tongues and Witches' Curses: Women in Early Jewish Magic and Mysticism.

Fateless

I just went to a couple of movies sponsored by FLEFF - the Finger Lakes Environmental Film Festival, which is run by people at Ithaca College. The first movie was Fateless, after a book by Imre Kertesz, the Nobel Prize winner (in literature). I was fooled by the description given of the movie, which gave the impression that it focused on a Jewish boy's experiences (Gyurgy Koves) in Budapest after he had returned from imprisonment in Nazi concentration camps. Actually, most of the movie shows his experiences under Nazi rule. It begins by showing the goodbye given to his father just before he is going to be taken away to a forced labor camp. (He never saw his father again - he died in Mauthausen). Then Gyurgi has to go to work in a factory. One day on his way to work the bus he is riding is stopped by a Hungarian policeman, and all those wearing the yellow star are taken off.

This is the beginning of his journey to the camps - first to Auschwitz, then to Buchenwald, and finally to Zeitz. For most of the story detailed in the movie he is in Zeitz, where we see him become more and more drawn and emaciated until he almost dies. These scenes are beautiful and disturbing - and I would think they are far more realistic (and much less sentimental) than Schindler's List. He is then sent to Buchenwald to be cremated (because Zeitz does not have a crematorium) - although he is not dead yet. He ends up somehow in a hospital ward (at least that's what it looks like) be taken care of. As I watched the movie I thought this must have happened after the Americans liberated the camp, but apparently this took place in Buchenwald, somehow, before the liberation. He is there when the Americans liberate the camp, and there is a scene showing his encounter with an American Jewish officer who urges him not to return to Budapest, but to go to another country and apply for entrance to the United States.

Instead, he does return to Budapest, and searches for his father. He goes back to his old apartment, but another family is living there now and a woman opens the door just a little at his buzz and then closes it on him. He goes to the next door, and at first he is turned away, but then it turns out relatives of his live there - who were never sent to the camps. This is when he learns of his father's death. All of the people he meets in Budapest say the right things - how horrible and dreadful it must have been for him - but none of them truly understand what he experienced.

When I saw these encounters it crystallized for me a feeling I had a couple of summers ago when I visited what had been the concentration camp at Terezin, in the Czech Republic - that if one had not suffered that experience, one could really not understand. It was not possible to touch it from the outside. The movie gives the viewer a sense of both positions - both the returning survivor and the friends and relatives whom he is returning to. They have been continuing their lives as before (although they probably suffered something under Nazi rule) but he has had this utter interruption in his life that they cannot understand - and that they really don't want to (and who can blame them?). They still have their own personal concerns - they tell him that his stepmother has remarried. They talk about the business his father used to own. They tell him that his mother is waiting for him. We the viewer have seen his experience in the camps, so we have the feeling that we understand his perspective - although we are actually in the situation of the people he returns to. We were not in the camps - instead, we visit them now, 60 years later, and see movies about them that give us the illusion of experience and understanding. But the barrier to true understanding still remains.

Episcopal Church and gays

There are times when I think of the Conservative movement as being like the Episcopal Church - in its establishment nature and its stuffiness (and I say this as a member of a Conservative synagogue). The Episcopalians have also been confronting the issue of what the place of gay people should be in the Church - whether they should continue to ordain gay priests and bishops, as well as whether to perform commitment or marriage ceremonies for gay or lesbian couples. Now, "Responding to an ultimatum from the leaders of the worldwide Anglican Communion, bishops of the Episcopal Church have rejected a key demand to create a parallel leadership structure to serve the conservative minority of Episcopalians who oppose their church’s liberal stand on homosexuality." Leaders of other Anglican churches had also demanded that "the Episcopal Church refrain from ordaining openly gay bishops and stop allowing blessings of same-sex couples." I have to say that I'm glad to see that the Episcopal hierarchy in the U.S. has rejected these demands. It was disheartening to think that for the sake of unity they would be willing to go along with something so unjust. To see the official statement, go here. One key statement is: "We proclaim the Gospel that in Christ all God's children, including women, are full and equal participants in the life of Christ's Church. We proclaim the Gospel that in Christ all God's children, including gay and lesbian persons, are full and equal participants in the life of Christ's Church. We proclaim the Gospel that stands against any violence, including violence done to women and children as well as those who are persecuted because of their differences, often in the name of God."

Six Days of War

I've been reading Michael Oren's book, Six Days of War, on the Arab-Israeli war of 1967 and its aftermath. It's fascinating and well worth reading, and one of the many things that the book reminded me of was the importance of the Cold War in understanding conflicts between Israel and Arab countries. Another thing that struck me was the rhetoric used by the Soviet officials and spokesmen - talking all about anti-imperialism and revolution and fighting for democracy, when they were actually doing the opposite. Somehow it wasn't imperialism when the Soviets were trying to project Russian power in the Middle East by arming the Syrians and the Egyptians, but it was if the United States backed Israel or the conservative Arab regimes like the Saudis. (And what made the Soviet attempt to project Russian power any more pure than the earlier Czarist attempts to do the same thing?)

And a third thing that struck me was the importance of Soviet propaganda in propagating anti-semitic anti-Israel themes. I have been reading more recently about how Nazi anti-semitism began to enter the Middle East in the 1920s and 1930s, but some of the same themes were then taken up by the Soviets and used by Arab propagandists as well.

Sudanese in Israel

The New York Times reported yesterday that Sudanese in Israel Hope They Have Found a Home. This is a touching story about Sudanese from Darfur who have made their way from Egypt (to which they had fled) to Israel. They have been locked up in Israeli prisons because they came from an enemy country (Sudan) but some of them are finally being released to live on kibbutzim and moshavim.

Yosef Lapid, a former justice minister, noted the parallel with 'the historical curiosity' of German Jews who escaped Hitler, landing in England only to be put in detention camps because they, like today’s Sudanese refugees in Israel, were considered enemy nationals. “I don’t think that the Jewish people can look the other way when such a horrible genocide is being conducted. It is our obligation to be as of much help as we can,” said Mr. Lapid, a Holocaust survivor.

[A group of Sudanese recently were taken on a tour of the museum at Yad Vashem, Israel’s Holocaust memorial. They stood silently, some wiping away tears as they looked at photographs of corpses and cases displaying children’s dolls and a mother’s final postcard. “It was very hard to see this, really shocking,” said a 24-year-old man who fled Darfur last year. “It reminded me of my own people. I hope one day we can have a museum like this in Darfur.”]

I remember that this was an issue last summer when I was visiting Israel, and human rights groups were already beginning to agitate for the release of the Sudanese. I hope this continues, and that Israel finds it possible to accept some more Sudanese refugees.

Some more catblogging

I seem to have entered the netherland of the blog world - talking about my cat. So much for politics or religion.... Today was the beginning of our spring break (not that it's actually spring out there or anything - in my opinion, spring in Ithaca actually begins on May 1, which is generally when we begin to see some serious flowers blooming) and I'm visiting my family in Cambridge. On my way, I brought my cat to a new kennel, since the old one has closed down (alas). The new one is in Freeville, about a half hour drive from my home. The poor creature miaowed the whole way there, and then when we finally got to the kennel, he sat in his box looking unhappy. This kennel (which is actually a vet hospital that also boards cats) has a couple of cats living on the premises who were rescued from bad situations - one lacks an eye, the other one lacks a hind leg. The legless cat jumped up on top of my cat's carrier, much displeasing my cat. Then we brought him over to the little room where he'll be living with a number of other cats until next Monday - in such a small space! He'll get out at some time during the day to spend some time in a larger cage with things to play with. Still, he'll be happy when I come to pick him up next week.

Even more snow!

Well, I didn't manage to take any pictures, but I did just come back inside from shoveling the walk a third time today. I think about 2 feet of snow fell last night and today. A lot to shovel. The end of the street where my house is has not yet been plowed at all, in fact was plowed in by the snowplow going down the bigger street, so I think I'll probably have to take the bus to work tomorrow. (Somehow I don't think we can expect a second snow day....)

It's so quiet outside too. Just some light snow falling, occasional wind gusts, and every now and then a car. I live fairly close to one of the major highways that goes by Ithaca, and I can usually hear cars on it - but not now!

My cat will come over and jump on me and miaow, making me think that he wants to go outside, but every time I give him the opportunity, he sits in the doorway and just stares at all the snow.

More snow!

I went out this morning and shoveled the entire walk (which is quite long, because my house is on the corner), and then just went out now and shoveled the 4 or 5 inches more snow that had fallen since the morning. Plus, it's getting windy and the snow is getting blown around - on the walk that I just finished shoveling! But this is nothing - consider the people who live in Oswego County in northern New York on the shore of Lake Ontario, onto which 12 feet of snow have fallen!

Snow in Ithaca!

It's snowing, finally - we had a very warm winter until a few weeks ago, when the Arctic cold from Canada swooped down on us and hasn't left yet. 15 to 30 inches of snow are forecast for today, so we have a snow day at Ithaca College! The college has been closed and classes have been cancelled. (IC is at the top of a rather steep hill, the Tompkins country sheriff has asked people not to engage in unnecessary travel, and many people live rather far away from the college and would find it difficult to get to work). I haven't had a snow day for over thirty years, so I plan to enjoy it! I hope to post some photos later on.

I've been gone for a long time, since the beginning of the year, because of the crush of work since then. I'm teaching three classes (Judaism, Jewish Mysticism, and Gender and Sexuality in Judaism). I'm enjoying the classes and they seem to be going well, but they don't leave a whole lot of time for other things. (Although I have been reading plenty of other people's blogs!)

Over the break between classes I worked on revising the paper that I gave at the Society of Biblical Literature meeting in November, on women and sorcery in 1 Enoch. (For an earlier version of the paper, go to SBL Seminar Papers and scroll down to "S20-138 Wisdom and Apocalypticism in Early Judaism and Early Christianity Section"). In the paper I tried to take into account some of the research that has come out of the Wisdom and Apocalypticism section on the connections between Wisdom literature in the Second Temple period and apocalyptic literature. I became interested in the idea (put forth by Ben Wright, Annette Yoshiko Reed in her book on the fallen angels, and others) that the circles that produced 1 Enoch had connections to the wisdom circles of such teachers as Joshua ben Sira. Ben Sira, in his book, denounces those who seek out hidden things and try to understand those things that humans are not meant to understand. Reed hypothesizes that he was denouncing those who produced apocalyptic books like 1 Enoch, and suggests that one way to understand 1 Enoch is by considering it as a product of disillusioned scribal groups. Ben Sira is noted for his misogynistic statements about women, and it made me wonder whether the connection in the Book of Watchers between women and magic was due to the same kind of misogynistic thinking as we find in Ben Sira. I'm pursuing this idea in the paper, in addition to outlining how the Book of Watchers tells of the Watchers' teaching of sorcery to their human wives.

Anne Applebaum on Saddam

As usual, Anne Applebaum's sharp intelligence cuts through the nonsense. Her points:

1) Saddam belonged to the well-known species of 20th century totalitarian dictators who begin by terrorizing their own people and then spread that terror to others (e.g., Hitler, Stalin).

2) We collaborated with him in his devastating war against Iran, not recognizing the threat he offered - we being the U.S., Germany, France, Russia, and others. (Compare the appeasement of Hitler by the French and British).

3) The U.S. and other countries did not recognize his regime for what it was (the horrors of internal terror) until he invaded Kuwait (just as, for example, we did not recognize the Nazi regime for what it was until the German invasion of Poland in 1939).

4) We're arguing now about what his death means to us, not to the Iraqis - "Write that Saddam really was an evil man, and you'll be thought an apologist for George Bush. Write that Saddam's regime resembled Stalin's, and you'll be called a right-wing ideologue."

5) Someday Iraqis may be able to have an objective discussion about the damage Saddam's regime did to their country.

6) "Maybe someday Americans or Europeans will also find ways to discuss Saddam as something other than a pawn in their own games or as a figure in their own political debates. But I doubt it."

Saddam's execution

Stephen Bainbridge, a law professor at UCLA, presents an interesting Catholic perspective on whether Saddam should have been executed. Despite my conflicted feelings about the death penalty, I do not think it was wrong to execute Saddam for his crimes, just as I do not think it was wrong for the State of Israel to execute Adolf Eichmann in 1962 for his part in the Holocaust.

I do, on the other hand, question why he was executed now, before his trial for genocide against the Kurds had been completed. Without diminishing the tragedy of the deaths of the men of Dujail who were murdered after an assassination attempt on Saddam (his conviction on this charge led to the death penalty), I think that it would have been much better if the full range of his crimes had been dealt with through several trials.

Iraq, Saddam's Execution

The New York Times today ran an interesting (and depressing) article about the rush to execute Saddam Hussein. It portrays the American authorities in Iraq as attempting to moderate the Iraqi government's haste to hang him as soon as possible. Another article (For Sunnis, Dictator's Degrading End Signals Ominous Dawn for the New Iraq) describes how the way that Saddam was execute is a threatening omen to Sunnis, and how the Iraqi government now seems to be an instrument of Shi'ite attempts to wreak vengeance on Sunnis.

When I read articles like this, I feel despair. What role can, or should, the U.S. be playing in Iraq? Should we just pull out? I'm afraid that if we do, then there will be massacres of Sunnis, who are after all a minority in the country. So is our task to mediate between the parties to a civil war? When I was talking to friends in the last couple of months, I said to them that if Iraq is consumed by a civil war, we should just leave - this to friends who opposed the war from the very beginning, with whom I disagreed fiercely. Other friends said to me before the war that they opposed our invasion of Iraq because it would lead to hideous chaos - and they have been proved correct.

I had some hope that the Iraq Study Group would have some useful suggestions for what we should do in Iraq - but now it seems that President Bush is completely ignoring their recommendations, and will probably approve an increase of American troops being sent to Iraq (a "surge"). I don't see what this will do except result in more dead and grievously injured Americans. (For a chilling report on all 3,000 American troops killed in Iraq, see Faces of the Dead in Iraq).