Ted Cruz says Biden has ‘lack of backbone’ in support of Israel
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ANTISEMITISM AT ITS DEEPEST ROOT
Why is the Jew hated throughout the ages, and what is the antidote for this ancient bigotry?
As anti-Semitic incidents have skyrocketed over 500% throughout the past two months, it is time to clarify the underlying cause of this malignant bigotry so it can be treated at is core. Rabbis, scholars, philosophers, and commoners - both Jewish and gentile - have opined and theorized for millennia on the root of this oldest of hatreds. A variety of social, cultural, historical, and theological factors have been identified, and there are certainly a number of issues at play. Yet the deepest and most fundamental origin of antisemitism can be found in the most simple of places. That is, in the very first word by which the Jewish people were described, and by which their language and culture continue to this day to be known: “Hebrew.”
The term “Jew/Yehudi” is derived from “Judah/Yehuda,” one of the 12 sons of Jacob. The term “Israel/Yisrael,” was the name given to Jacob after he wrestled with an angel. But generations earlier, Jacob’s grandfather, Abraham, was the first of the Patriarchs and the first in the line of those who would later be called both Jews and the Children of Israel. Abraham was known simply as “ha’ivri” (Genesis 14:13). The term is translated as “the Hebrew,” but it literally means one who comes from “the other side.”
The Rabbis teach that on the simple level, Abraham was referred to as the “ivri” because he came to the land of Canaan from Mesopotamia (present day Iraq), which was on the “other side” of the Jordan River. The Talmudic Sage Rabbi Yehuda elaborated that the term was a reference not only to Abraham’s geographic origin, but to his philosophical difference and distance: while all of the world at the time believed in many gods, Abraham recognized only One God, and he therefore stood on the “other side” of the ideological spectrum from everyone he encountered.
After Abraham, the term “ivri/Hebrew” does not appear again in the Torah for four generations until it is used to describe his great-grandson, Joseph, when he is imprisoned in Egypt. Pharaoh has had troubling dreams which none of his advisors can interpret. Finally, his wine-butler comes forward and mentions that years earlier he had been in prison and his dreams had been interpreted by a “naar ivri/Hebrew youth” (Genesis 41:12). The Sages explain that this is a term of disparagement. Yes he can interpret dreams, the wine-butler was saying, but he is merely a “youth,” unworthy of high position. Furthermore, he is an “ivri,” a foreigner from the “other side” of the river who is not like us and not to be trusted.
Joseph had shown kindness to the wine-butler when they were in prison together and had comforted him by interpreting his troubling dreams. Yet the wine-butler did not want to reciprocate with kindness or assistance. He told Pharaoh about Joseph only begrudgingly, and he included subtle insults to ensure that Joseph would not receive preferential treatment. Why? What is the cause of the wine-butler’s ingratitude, and why does he repay Joseph’s generosity with animosity?
One of the earliest records of antisemitism, this story is emblematic of the nature of this bigotry in so many periods and places throughout history. In spite of the Jew’s contribution to the lands s/he comes to inhabit, s/he is mistrusted, hated, and often assailed. Why? The answer is alluded to by the very specific term with which Joseph is identified by the wine-butler: ivri/Hebrew, the one from the other side.
On the simplest level, anti-Semitism can be understood as a function of plain xenophobia, fear or hatred of the foreigner. The Jew is not native to most of the places s/he resides, so s/he is always the other, from across the river or the border. S/he is not from the same place as us, not like us, and therefore not liked or trusted by us.
But as Rabbi Yehuda asserted, this foreignness is not simply a matter of geography. If this is all it were, it would theoretically decrease and dwindle over the centuries. In many countries where Jews have lived for generations and even centuries, anti-Semitism is just as virulent as ever. Why can other cultures and nationalities eventually blend in and be accepted, but the Jew is always the Jew no matter how long s/he has been here and no matter how assimilated s/he becomes?
Because the river that divides the Jew’s root and source from the rest of the world is not one that flows with mere physical water. It is a metaphoric boundary that separates between this world and the “other world.” The Jew is not just from another country, s/he is from another plane of existence. S/he is not just an alien in the legal sense of nation states and immigration, s/he is an alien from outer space, and by ‘outer’ we mean not merely out of the earth’s atmosphere, but outside of the realm of this physical creation.
The Jew is from the spiritual worlds, and s/he will never be at home here. This is why the state of the Jew is exile and why s/he is always wandering. No matter how s/he tries to assimilate, and no matter how long s/he lives here, s/he will never fit in because s/he did not come here to fit in. S/he came to this world to tell all of its inhabitants a monumental secret: that they are not from this world either! The Jew informs all of the nations of the world that we are all “aliens” from another realm and this is not our true home.
This is an overwhelming, potentially frightening, and frequently unwelcome message, and yet it is the primary message of the Torah: Every human being is a foreigner in this earthly realm.
Not only is this information difficult to comprehend, but it is a direct challenge to those who are committed to the earthly delights and powers that this world provides them. It is an absolute threat to those who insist that we are merely physical beings who can do nothing better than satisfy our material desires and gratify our animal urges.
The “ivri/Hebrew” says I have come here, and indeed we all have come here, from another realm in order to elevate and perfect this place. We are holy and Godly beings with immense potential and power. That proclamation can be incredibly inspiring to many, but it is incredibly vexing to others because it challenges their complacent and/or indulgent lifestyle. The suggestion that we CAN do better means that we SHOULD do better. The fact that we are inherently holy means that we have a responsibility to try to act and be holy. And that is no easy task. It is deeply rewarding, but it requires discipline and significant effort.
In this sense, anti-Semitism can be understood not merely as a xenophobic reaction to a foreign other, but as a deep phobia of one’s own spiritual potential and responsibility. The hatred of the ivri/Hebrew is the resistance to that “other side” within us. For those of us who live primarily on the surface, the interior realm is a mysterious, uncharted territory. The “aliens” that come from there are not of the world that we know and comprehend. Antisemitism, we come to realize, is a fear of our own deepest core.
The antidote to this anti-Semitism is recognizing the fact that the Jew is not different from you or foreign to you. No one is! At our essence, we are all One and the same. The Jew is no better and no worse - s/he is simply the one who is amplifying the voice that speaks daily from within you. Why was the Jew chosen for this task? Because the first Hebrew, Abraham, was the one who, in a world of pagan worship and polytheism, came to recognize the “other side.” He perceived that there was One God who creates and comprises all of this. He saw the unity that underlies all multiplicity, and he devoted himself to spreading this awareness throughout the creation and throughout the ages.
Abraham passed the knowledge of God’s Oneness to his offspring. They were then given the Torah, a scripture that encapsulates this inner wisdom. This is the gift that the Jews bring to every land that they inhabit. But it is this gift that renders them the perpetual foreigner. We are not from here, the Jew insists. You are not from here, the Jew reminds. We and you come from a place far beyond this limited realm, and we have the potential, together, to transform this world into a heaven on earth.
This is the goal of the Jew. Abraham the ivri/Hebrew did not cross the river in order to conquer the land, to colonize it, or to convert its inhabitants. He came from that “other side,” the realm of the spirit and the world of truth, in order to unite all of God’s children in the awareness that “Hashem echad,” God is One.
This universal Oneness can be threatening to those who refuse to recognize the inherent holiness of every human being. This is why anti-Semitism is most pronounced in individuals and regimes who insist on their own supremacy. They resent and oppose the Jew throughout the ages because it is s/he who denies their false hierarchical divisions.
When anti-Semitism surges, Jews are not the only victims. History has shown that Jews are the “canary in the coal mine” - if the atmosphere is damaging to the Jew then it is growing toxic for all others as well. At such a moment, it is vital to listen to the message of the ivri/Hebrew. We are not of this world, and therefore we are not bound by its divisions and limitations. We are one, God is One, and together we have the ability to transcend our differences and to transform the current darkness into a brilliant and all-encompassing light.
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Today (12/15) the beautiful and elegant Melania Trump gave an equally beautiful message to a group at a naturalization event. She, too, is a legalized citizen having applied from Serbia. She told of her own experience and told them what it meant to her to become an American.
How despicable that so many progressives hate her. Melania added so much grace and class to the White House while she presided as our First Lady while hatred of her husband unfairly rubbed off on her
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Dear Reader/Supporter
As the year draws to a close, I wish to reflect on the role of the Middle East Forum, specifically with regard to the Oct. 7 attack, plus to give you advance notice on breaking news at MEF.
But first, a quick note that next month MEF will reach its 30th anniversary of promoting American interests and protecting Western values. Your support has made this possible. We are deeply grateful, and we hope you can continue that support with a donation here.
The Oct. 7 attack and following war galvanized every organization concerned with the security and welfare of America’s only values ally in the Middle East; the second half of this letter tells about our accomplishments in influencing policy and public opinion in both Israel and the United States.
My first goal, however, is to explain how the Middle East Forum distinguishes itself from those many excellent institutions. What makes our approach unique?
Nearly all organizations concerned with the Palestinian-Israeli conflict advocate for Israel by engaging in debates about right and wrong, justice and oppression. Their work centers around morality and aims to shape public opinion and government policies based on these moral considerations. In other words, they are addressing an audience that is undecided, urging it to come over to Israel’s side. That is a worthy and crucial role, to be sure; but it is not ours.
Instead, we take a strategic approach. We explore not who is right or wrong, but how to achieve our goals. As strategists, we assume the goal – a secure Israel – as a given and concentrate on devising effective ways to attain it. We approach this task with a level of detachment, akin to ice running in our veins. Unlike advocates, we often put ourselves in our opponent’s shoes by seeking to understand their strategies and motivations.
While advocates strive to convince the undecided, strategists aim to guide those who already agree with our objectives. Our work, in private consultation and in public discussions, primarily addresses three critical audiences: policymakers, specialists who share our outlook, and the educated public. We provide them with information, analysis, and policy recommendations.
For instance, when we critique biased media coverage of Israel, our goal is not to discredit it, but to understand its logic and suggest ways for those concerned about Israel's security to address it strategically. Similarly, during conflicts like the current war in Gaza, we refrain from justifying actions or excoriating adversaries; instead, we focus on criticizing ineptitude and offering alternative approaches.
Our initiatives toward this end include:
- Combating pro-Hamas bias and malfeasance among Middle East studies faculty in North America universities.
- Exposing and distancing the U.S. government from regimes that support Hamas (Turkey, Iran, Qatar, Malaysia).
- Guiding Israeli policy via the Israel Victory Project.
- Exposing Islamists in the West and organizing allies to fight them.
- Influencing policy in Washington on those same topics.
In essence, while debates, corrections, and public diplomacy all play a crucial role, MEF is engaged primarily in finding the path to victory, a policy we have advocated since the year 2000.
In this light, I’d like to switch topics and review MEF activities since Oct. 7.
Our staff has been present on every Hebrew news channel five or six times a day, and we are being followed and covered by every major Israeli print and digital news outlet. In the United States, we publish and appear in the media every day. Some details:
- Op-Eds: Our scholars have published 210 articles since Oct. 7, including in the Wall Street Journal, the Washington Examiner, and The Australian. For an updated list, with links, see here.
- Radio and television: MEF staff and fellows have appeared more than 300 times on Israeli, American, European, and Arab television and radio networks, including Fox News, Bloomberg, Al Jazeera, and Israel’s main television stations. For an updated list, with links, see here.
We go beyond traditional media and extend our efforts into digital and social media:
- “No Stopping until Victory!” Campaign: Launched in Israel immediately after Oct. 7, it targets political, security, and media figures. The campaign in Israel had over 500,000,000 exposures, 10,000 new members registered with our Israeli non-profit affiliate, 30,000 conversations with local activists took place through our call center, and government officials and the IDF asked us to guide their information operations division on how to conduct messaging during the war.
- Book: Israel Victory: How Zionists Win Acceptance and Palestinians Get Liberated, by Daniel Pipes, proposes solutions to end Palestinian rejectionism. Its publication is forthcoming.
One result of our approach is that we have helped propel the strategy of Israel Victory to the forefront of public opinion and policy. Another is that MEF is now a top resource for leaders in Israel and the United States. We have already held meetings with more than eighty-five House and Senate offices, and our policy activities include helping introduce or promote legislation on the following items:
- Advocacy for Anti-Hamas Legislation: Successfully supported the "Stop Support for Hamas Act" (S. 3174) and "Hamas International Financing Prevention Act" (S.1647), gaining significant bipartisan backing in the Senate.
- Appropriations Bill Influence: Successfully lobbied for including in the Appropriations bill a mandate for a comprehensive report on nonprofits that misuse funds to support Hamas. This measure is based on the Middle East Forum’s own report that identified over $260 million funneled through U.S. nonprofits to Hamas-aligned charities.
- Consequences for Qatari Support of Hamas: MEF worked with Rep. Andy Ogles (R-TN) to introduce a bill to suspend Qatar’s major non-NATO ally status unless it stops supporting Hamas.
- Initiative on Shia Militias: Collaborated with key senators to draft a bill targeting Shia militias in Iraq and Syria, marking a crucial step in combating threats to U.S. forces.
- Qatar Divestment: We are advocating: to freeze Qatari assets in the United States and other democracies; for U.S. states to divest their pension funds from holdings connected to Qatar; and a boycott of Qatar-connected businesses, products, and services. MEF advocates have sent more than 15,000 emails to leaders of these organizations.
- Stopping Islamist Influence in Education: MEF provided language to Rep. Michelle Steel (R-CA), who introduced the DETERRENT Act with twenty-six co-sponsors. It mandates penalties for universities that fail to disclose funding from foreign sources such as Hamas sponsors Qatar and Turkey. The bill passed the House of Representatives on December 8th.
Finally, I am honored to announce a major addition to MEF’s team: Michael Rubin will be joining us tomorrow as Director of Policy Analysis.
Michael has worked for two decades at the American Enterprise Institute, specializing in Iran, Iraq, Turkey, the Caucasus and the Horn of Africa. His extensive experience in the Pentagon and as an academic in Yemen, Iraq, Iran, and Afghanistan give him a unique perspective on the region and a nuanced understanding of its dynamics. He has written four books. He edited MEF’s Middle East Quarterly in 2004-09. He holds three degrees from Yale University. He is a native of Philadelphia. His fearless analyses, wide range of topics, and first-hand experience will round out MEF’s work. In addition to his writings, Michael will develop MEForum.org into a more comprehensive platform.
As we celebrate MEF’s 30th anniversary next month, we remain committed to promoting American interests and protecting Western values.
Please help. Your support is instrumental in advancing our unique approach and helping us shape a more secure and prosperous future for Israel and the region.
Sincerely,
Gregg Roman
Director
Middle East Forum
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Michael Rubin Joins MEF as Director of Policy Analysishttps://www.meforum.org/65346/ |
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