Are you concerned about the rise in anti-Semitism? As a kid, I never thought it was possible. But times have changed.
A recent speech by the president of the Palestinian Authority unwittingly revealed its 3 core elements.
Discover what they are and how we can combat the surprising return of the world's oldest prejudice. The 3 Elements of Modern Anti-Semitism
"Mahmoud Abbas Reveals the 3 Elements of Modern Anti-Semitism"
Mahmoud Abbas, the dictator/president of the Palestinian Authority, wrote his doctoral dissertation blaming Jews for the Holocaust. He gave full public expression to this awful view in a speech last week. It is worth reading because it crystallizes the beliefs of modern antisemitism.
But Abbas did not obfuscate. He displayed unequivocal hatred for the Jewish people. Whether we are Jewish or Christian, we need to consider his words and ask ourselves what we can do to combat the return of modern anti-Semitism. Here’s what Abbas said:
1. Jews caused the Holocaust:
According to Abbas, “From the 11th century until the Holocaust that took place in Germany, the Jews – who moved to Western and Eastern Europe – were subjected to a massacre every 10 to 15 years.
But why did this happen? The Jewish issue that was widespread in all European countries… was not because of their religion, but rather their social role related to usury and banks.”
This statement is patently false. Jews were expelled from much of Europe in the fourteenth century. It was medieval theological anti-Semitism that led to their expulsion.
Jews owned few banks, and rather than commit usury, they often forgave loans and were invited into towns by local bishops to help the economy. Two chapters in my upcoming book are devoted to this issue.
2. Jews did not come from the land of Israel:
Abbas draws from a discredited theory that European Jews did not descend from the Jews of the Bible. Rather, they are descendants of a Turkish kingdom that converted to Judaism.
“The Khazar Kingdom…in the ninth century…was not religious and then it became Jewish… It later broke up, and all of its residents moved to Europe. These people are the Ashkenazi Jews. They have no relationship to Semitic culture, Abraham, Jacob and others.”
Modern antisemitism has tried to undermine the connection between Jews and the land of Israel. Abbas’s remarks are no exception.
The theory of the Khazars converting to Judaism has absolutely no historical evidence. And even if some Khazars converted to Judaism, the Khazar kingdom was tiny and could not by any measurements have been the source of European Judaism.
Aside from Zionist Arthur Koestler, virtually all the proponents of the Khazar theory have also been proponents of modern antisemitism.
3. Israel is a colonial, imperialist Western country:
This final point is the intellectual consequence of the second point. If Jews did not originate in Israel, then their presence in the modern Middle East is simply one expression of Western power rather than biblical commitment or fulfillment.
Abbas even says the Jews did not come out with the idea of returning to the land of Israel. It was the idea of the Western powers all along, and Jews simply became their instruments.
Sadly, this idea of Israel as a Western colonial power is shared by many intellectuals. And there is an element of truth to it. Israel is more Western than Middle Eastern because it practices democracy and guarantees equal rights to all of its citizens. That truth presents a problem to oppressive societies and governments.
The deeper problem with this analysis is the facts disprove it. Archaeological discoveries prove a Jewish presence on the land more than 2000 years ago.
Hundreds of Jewish prayers written over the centuries express a yearning for a return to the homeland of Zion. The entire Hebrew Bible revolves around the land of Israel.
While disgusted by Abbas’s speech, I see a silver lining in it. It exposes clearly the antisemitism permeating the modern Middle East. As Jews and Christians, we need to draw from our faith and commitment to combat it.
How Can We Combat Modern Anti-Semitism? Leave your answer below.
Rabbi Evan Moffic
"What Happens at a Jewish Funeral?" Rabbi Evan Moffic of The Congregation Solel in Highland Park, Illinois, United States for Friday, 4 May 2018
Funerals can be painful. But they can also bring us comfort and guidance. A Jewish funeral has one core purpose: to comfort the bereaved.
A Jewish funeral service also differs from others in significant ways. Here is your guide for knowing and understanding it. Tap here to read it.
"What Happens at a Jewish Funeral?"
Funerals can be painful. But they can also bring us comfort and guidance. A Jewish funeral has one core purpose: to comfort the bereaved.
1. Kriyah: Kriyah is a Hebrew word meaning “tear.” Prior to the start of the funeral service, the immediate family of the deceased don a black ribbon. We say a blessing, “Blessed are you, Eternal God, Judge of Truth,” and then tear the ribbon. It originated in the biblical practice of tearing one’s clothing upon receiving news of a loved one’s death.
Biblical examples of this practice include Jacob tearing his garments (Genesis 37:34) when his sons told him Joseph was dead. In II Samuel 1:11 King David and all his men tear their clothes after hearing of the death of Saul and Jonathan.
In the Book of Job, Job tears his clothing upon hearing of the death of his children. (Job 1:20). Tearing our clothes symbolizes the internal tear we experience in our hearts.
2. Procession of the mourners: Usually the bereaved do not gather for a receiving line before the funeral service. The reason is that a Jewish funeral is meant to comfort the mourners rather than make them feel they need to socialize. Now sometimes it is fine for mourners to have a receiving line, but many do not.
3. Reading of Psalms: The book of Psalms provides guidance for mourners. The 23rd Psalm is almost always read at a Jewish funeral because it evokes God remaining with us through the valley of the shadow of death. Many people know its words by heart, and it provides a rhythm and feeling of comfort. Sometimes Psalm 121 is also read. It’s closing line in particular, “God will guard your coming and your going, now and forever,” reminds us that God is eternal even though our lives are limited.
4. Hesped: Hesped is the Hebrew word for eulogy. Delivering a eulogy at a Jewish funeral is a great honor and responsibility. According to most respected rabbis, a eulogy serves two purposes.
First, we are to praise the deceased. In other words, we find the most meaningful and inspiring parts of their lives and hold them for others. Second, we are to evoke emotion. We are to speak to the heart. We are to meant to evoke a catharsis, a real sense of feeling.
Quite often family members tell me they are going to try hard to “hold it together” during the funeral service. They do not want to draw attention to themselves.
But I always tell them we are supposed to feel. We are supposed to experience deep emotions. We all grieve in our own way, but a Jewish funeral service gives a time and place to acknowledge our real feelings. We do not have to be embarrassed to feel and express our pain.
5. Committal Prayer: After the eulogies, a prayer known as the El Malei Rachamim is chanted or read in Hebrew. The words mean “God, Full of Mercy.” It describes a Jewish vision of the afterlife where the soul of the deceased is protected under God’s wings.
Jewish funeral practices suggest we stand up during this part of the service. We remain standing for the final prayer, the Kaddish.
6. The Kaddish: The Kaddish is the primary Jewish prayer of mourning. Written in a mixture of Hebrew and Aramaic (the primary language of the ancient near east 2000 years ago), the prayer describes God’s enduring power. It does not mention death because it seeks to help lift our spirits to a higher plane. We are to see the deceased as dwelling with God on high.
Part of the comforting power of the kaddish prayer is its rhythmic language. Even people who do not know the meaning of its words tell me they feel its power.
If the funeral service is held in the synagogue or a local chapel, the kaddish is usually not read there. It is typically read at the graveside.
7. Placing earth in the grave: This is one of the Jewish funeral practices that surprise many. At the end of the service, after the casket has been lowered, mourners typically use their hands or a shovel to place earth or sand into the grave.
Why fill the grave by hand when we can use a machine to do so more efficiently? Because we are showing our love and respect for the deceased by performing an act that can never be repaid. So many things we do in life because we get something out of them. When we shovel earth, we do so purely out of love.
In some cases, the grave is entirely filled with earth by mourners. In other cases, we place symbolic shovel-fulls of earth into the grave and then the rest is done by machine.
Our next post will discuss what happens after the funeral during the process called shiva.
Have you ever felt truly uncomfortable or truly healed at a funeral service?
With warmest wishes,
Rabbi Evan
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Rabbi Evan Moffic
Rabbi Evan Moffic
Congregation Solel
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