Israel's Corona Purim, 2021

 

For the year 2021, the Jewish holiday of Purim begins Thursday night, February  25, 2021.In most of Israel--as around the world--the holiday continues the next day, Friday, February 26, 2021. But in Israeli cities that  had ancient walls around them, Purim celebrations actually begin the next day, Friday night. For 2021 that would mean not a Thursday night-Friday Purim, but a Friday night-Shabbat Purim. Since it is not universally agreed upon which cities in Israel had such ancient walls, this 'deferred day' of Purim is celebrated only in Jerusalem.

 We do not live in Jerusalem. Therefore, we celebrate Purim the way the rest of Israel--and the world--does, Thursday night-to-Friday afternoon (until just before Shabbat begins.

Purim is a holiday that  commmemorates an incident in Jewish history that happened perhaps 2,500 hundred years ago. It celebrates how the Jews of Persia were saved from being annihilated by the evil government official, Haman. Of course, there's much more to this holiday, but that's the core of Purim.  

This is why Purim has been termed as a holiday of joy. Included in Israel's Purim 'joy' are parades, costumes and a traditionally large festive meal for family, extended families and friends. There are also (depending on location) street dancing and public gatherings to sing and dance. 

But not this year, not in 2021. This year, Purim (at least in Israel) will be different. Very different.

This year, Israel's Purim will have a distinctive Coronavirus feel to it. Purim 2021 occurs at a time when Israel is still trying to enforce a universal social-distancing mandate to prevent the spread of the cornavirus. Purim's parades and celebrations represent a threat to such a mandate. 

Last year's Purim celebrations provoked (according to Israel's Health Ministry) a spike in new corona cases. For 2021, the Health Ministry fears that such celebrations could cause another post-Purim spike in new corona cases. 

Israel's Health Ministry doesn't want to see that spike. So it has published new rules for Purim 2021: 

1. In Charedi (Israel's ultra-orthodox) neighborhoods, a concerted call has gone out to restrict or limit all "excessive" alcohol consumption (here). The assumption here is, intoxication reduces social distancing to close to zero--at least, among the intoxicated. That failure to observe social distancing, it is believed, would spread the virus.

2. Family festive meals are to be limited to one's nuclear family.

3. A new, temporary lockdown (for Purim only) has been ordered for Thursday, Friday and Saturday nights, beginning February 25, 2021. It will start each night at 8:30 pm and end at 5 am the next morning (here). The goal is to prevent public gatherings that could spread the pandemic (here).

4. All parades and Purim parties--cancelled.

5. Only those with written verification of having received a vaccine shot will be allowed to pray inside a synagogue. Others are to pray outside the synagogue. Synagogues are to  monitor who will be allowed to enter.

Will these 5 rules work? Well, Purim is a real "party" holiday. Public celebrations and gatherings are part of what it means to celebrate Purim. Stopping those gatherings will be a challenge.

Police in Israel have apparently understood this "Purim-means-party-time" mentality. That's why they spent the better part of Wednesday, February 24, 2021 bringing "Purim Party organizers" to police stations around Israel--to warn the organizers against holding any Purim or pre-Purim parties (here). 

Within 24 hours, Israel's Police issued a statment that they had already "thwarted" 31 such so-called Purim parties (here). Their statement added that  33 "suspects" had been questioned--and warned not to hold parties (ibid).

Will their pleas, warnings and lockdowns work? We don't know. We don't know how many people will actually obey the State's Purim restrictions. 

 The only thing we do know is that Israel's Police have publicized they will set up 24 roadblocks (Police call these 'checkpoints') around the country to curtail intercity travel, to keep people from "gathering" (here). 

Will the Police succeed? Will these rules and restrictions keep people from their Purim celebrations? 

There's already a problem with at least one of the restrictions. This problem involves the planned Purim lockdown that's scheduled to start tonight at 8:30 pm local time. That's a problem because many synagogues in Israel have already scheduled a repeat reading of the Purim story (called in Hebrew, the Megilat Esther) to begin at 8 pm tonight--just 30 minutes before the lockdown is to begin. 

A repeat reading is typically scheduled at this time because hearing this story read aloud is a religious obligation. Some people (mostly caregivers of smaller children) cannot always get to the first reading, read earlier in the day this year at app 6:15 pm. Therefore, this repeat reading was created for 8 pm. 

The problem is, a reading of this Megillah usually takes app 45 minutes. This means that anyone going to this repeat reading at 8 pm won't be done until 8:45 (at the earliest), on average. If the reading won't end until 8:45, how will these people be able to leave their synagogue without violating the lockdown start-time of 8:30 pm? 

What will police do to those people? Will the police allow them to disperse--or fine them for obeying the laws of their religion?

Public posters and internet announcements for an 8 pm start for the repeat reading have already been posted or sent out. Will the start time be pushed back to 7 or 7:30 pm? Will everyone truly find out about any last-minute time changes to the start-time? Will people show up at the originally-scheduled 8 pm time only to find the Megillah is more than half-done?

Jews world-wide are required to hear the Purim Megillah read twice (in addition to any repeat readings), once this year on Thursday night, then once again the next morning. Missing half of either such reading (or its repeat) doesn't fulfil a person's requirement to hear the Megillah being read. What will those who arrive late to any repeat reading do? Will they be forced to violate the lockdown by staying until yet another reading has begun?

Finally, there is the issue of the Purim festive meal (called a seudat mitzvah--a meal required to be done to fulfill a commandment). This meal is traditionally for extended families and/or friends. That is, these meals represent a form of "communal" dining--which the State wishes to curtail this Purim. How many Israelis will violate this rule by trying to skirt all those police roadblocks ("checkpoints") referred to above?

Israel's political leaders appear very worried about this year's Purim. They are so worried that Israel's Health Minister has delivered a public message to some of Israel's pre-Purim 'revelers'. He said, "you are to blame for the coming dead" (here).

That's what Israel's Corona Purim looks like. Apparently, Purim 2021 isn't so much about celebrating our being saved long ago from annihilation. It's about, "the coming dead!"

Happy 2021 Purim, Israel. 

Today is a dark, bleak day in Israel

To be in exile means to be away from one's homeland. Exile can be forced upon you--or, it can be voluntary. Either way, one is bereft--that is, deprived of one's most precious possession, one's natural homeland.

Exile is not a happy place. It is not filled with joy. As with the original Egyptian exile in our Torah, exile can begin as a refuge. But it always, in our Jewish history, turns toxic. It turns dark, bleak, dangerous.

If you are in exile, you should remember that. For the Jew, exile always turns toxic.

Today, most Jews who live outside Israel are not forced to remain outside Israel. Certainly, with emigration to Israel easier than it's ever been, Jews who continue to stay outside of Israel do so, for the most part, because they choose to stay away. 

As a consequence of such a choice, too many Jews in exile have little contact with Israel. Cut off from their homeland--and perhaps their Jewish heritage--they rely on what others say about Israel to learn about Israel. 

Unfortunately, little of what Jews in exile see and read about Israel is true. Most Jews in the Diaspora--what Jews call their group exile--do not see Israel in a positive light.They see the opposite. They see Israel through a prism that is dark, bleak, hostile and negative. 

The world tells Jews in exile that Israel is a gross Human Rights violator. Israel is apartheid. It's a nation that oppresses another-- the "Palestinian". 

To most of the world, Israel is pretty much a rogue state--a kind of international outlaw. Just ask the European Union and the United Nations. Ask the "Palestinians".  Ask the Jewish students in exile Universities who listen to Students for Justice for Palestinians. Listen to those who use bullhorns in the streets and on University campuses to spread the lies of the Boycott, Divestment and Sanctions (BDS) Movement.

Just ask all those so-called Jewish organizations in exile who demonize Israel. 

The truth is, Israel grants more political rights to Arabs than any Arab country. Israel grants Arab women more rights than any Arab country. Israel observes Human Rights requirements better that any Arab country. Israel grants more religious freedom to minority religions than any Arab country. Israel is rated as the freest country in a Middle East dominated by Arab despots. Indeed, it is the only "free" country in the Middle East (here). 

But for most Jews in exile, none of this matters.  They believe what they read. To them, Israel is a dark, horrific place that crushes Human Rights--and the human spirit along with those Rights. Too many Jews in exile wonder, who in their right mind would want to live in Israel?

Perhaps that's why so many Jews in exile rest easy in their exile. This nasty, unjust Israel is not for them. They rest easy in exile because they feel happier in exile.

Funny thing, though, few in Israel see themselves with such a dark, unhappy view. To the contrary, Israelis tend to see themselves as happier than most others. Did you know that?

Israel was the 13th happiest place in the world in the 2019 Happiness Index. It was the 14th happiest country in the 2020 Index (here). By contrast, the US was ranked 18th in 2020 (here). The "Palestinian Territories" were ranked 125th (ibid). Canada was ranked 11th (ibid). Most all of the European Union countries rank lower than Israel.

You might feel happier not being in Israel. But would such a feeling be correct? 

Israelis aren't just happier than most people. They live longer, too. Israel currently ranks 12th in the world for life expectancy (here). By contrast, most of Europe (including Germany and the UK) rank lower than Israel. Canada ranks 16th. The US ranks 46th. The "Palestinian Authority" ranks 98th.

Who in their right mind would want to live in such unhappy, less healthy countries?

While the world is flooded with lies about Israel, Israel thrives. Its people ignore the lies. They are happy. They are healthy. they are optimistic.

Can you say the same about people in your exile country?

While lies about Israel race around the world, Israel stays put--and becomes the "Start-up" nation. It invents stuff. It makes your world a better, healthier, safer place. 

Can you say the same  about your exile nation? 

If your country has a horrific flood, earthquake or fire, it's Israelis who will probably get to you first to help. They'll help you dig out, dry out and recover. They'll deliver your babies and do emergency surgeries in emergency hospitals they bring with them to your emergencty site.

Does your exile nation do that for others?

Today, Arab countries, former enemies, begin to see Israel in a new light. They begin to normalize relations with Israel. They seek peace with Israel.

Israel is happy, all right. The world's media are wrong. Israel is not the source of problems in the world. Israel is the place to go for solutions to problems.

In exile, does your media ever say anything good about this Holy Land?    

So if Israel is that good, why is today in Israel both dark and bleak? Well, I probably know something you don't.  

I know it's raining in Israel today. That doesn't sound like much, does it. But it's a big deal. 

In Israel, such a dark, cold, rainy and bleak day is no cause for concern. Such a day is fine. It's better than fine. It's good.

Here, rain is no nusance. In Israel, with its dry desert climate, rain is a blessing. It's a miracle. That's what's different about Israel--the blessings and the miracles we see.

Do you see such things in your exile country?

Rain brings life to this desert nation. It replenishes our national water supply. It sustains our planting--and our farmers. 

In Israel, rain means we will eat in the Spring and Summer. It means life.

That's the way it is in G-d's country. It's what we pray for. It's what brings joy. Just ask most anyone on most any of our streets.

In Israel, our winter's bleak, dark, wet and cold days mean only one thing to us--a good harvest. Where I live, today's rain is particularly hard, cold and wet. Bleak, dark days like this mean we can anticipate seeing joy from our coming harvest. It means we will have real reason to celebrate at Pesach (Passover) time--our Spring Holiday.

In Israel, we don't see bleak and dark as bad. But you're not in Israel. You're in exile. Do you see the blessings in your bleak and dark winter days? Do you see the miracles?

To see that, you have to live here--in Israel.

Is this how democracy in Israel will die?

 I'm starting to  wonder if democracy in Israel will die. If it does, I suspect we won't see it coming. 

It may be like an unexpected loss in the best SuperBowl game ever played. Your team will lead by the narrowest of leads until the last few seconds of the game when, suddenly, there's an inexplicable fumble that the opposing team picks up and returns for a score. It'll be over in seconds. 

In Israel, the death of democracy could happen that quickly. For Israel, such a death, at least as I see it, may be preordained by events from America. 

American politicians have begun this week to impeach now-former President Donald J. Trump for a second time. Of course, in America, the purpose of impeaching a US President is to remove him from office. But this President, Trump, is already out of office.

Doesn't matter. Apparently, impeaching Trump a second time is the only way America can protect its democracy. Well, perhaps I'm wrong about that. Maybe I'm being influenced by what I see being said about Israel's own leader, Benjamin Netanyahu.

You see, in Israel, political events aren't much different from what you see in America. The effort to remove a hated National leader has proven to be as frustrating to politicians in Israel as it has been to politicians in the US. Only here, that frustration is worse because our national leader has been in office for more than 10 years, far longer than Trump's four years. Those who hate Benjamin Netanyahu just can't dislodge him through the voting booth. He's been too popular.

Democracy protects him. His opponents hate that protection.

So what do Netanyahu-haters in Israel do with a man like Netanyahu? They study what the haters in the US have done to their leader. 

Israel's Netanyahu-haters learn from their American counterparts. They now use their own, Israeli-style trial, to destroy Benjamin Netanyahu's political career just as Americans use their style of trial to destroy Trump's political career.  

Is this what democracy has come to in both countries, a platform upon which to crucify a hated leader? Looks that way, doesn't it? 

This strategy of political crucifixion seems to make sense for Israel because those who hate Netanyahu are so inept, they have failed repeatedly at finding a viable candidate to replace Netanyahu. They have also failed to find a viable campaign message with which to draw votes to their candidates. 

That's why they study US Democrats.  

Israelis who seek success dumping Netanyahu now confer with US Democrats. Following America's lead, Israelis aim to use democracy's legal system to destroy the man they hate, a man they fear because they cannot beat him the democratic way--at the ballot box. 

They will use, in other words, the new American approach to political change. Democracy's ballot box is too risky. It's too "old hat". It's too uncertain.

Netanyahu's enemies aim to "prove" that Natanyahu is a criminal. They claim they must do this because it's the only way to protect "democracy" from Netanyahu's corruption.

Sound familiar, America?

Israel's Netanyahu-haters have now finally succeeded, after more than a decade of failed attempts to have Netanyahu indicted for his "corrupt" behavior. They have criminalized normal political activities, a criminalization no other democracy has ever employed against any national leader, ever.  

That is, Western democracies understand that criminalizing what has become normal political activity (trying to convince editors and newspaper owners to give a leader better news coverage) will have a squelching effect on all newpaper-leader meetings, lest news people find themselves accused (as in Netanyahu's court case) of accepting bribes from a leader to provide better coverage to that leader. Western  democracies won't touch criminalizing such interactions. They believe that such interactons don't threaten democracy; they enhance it by keeping communication open between press and politician.

Doesn't matter. Israel's Netanyahu-haters have no fear of hurting Israel's democracy. The believe they are protecting Israel's democracy--by overthrowing one of a democracy's most hallowed traditions, the ballot box. 

Some in Israel find it hard to accept that the way to protect democracy is by overthrowing democracy's most fundamental principles--voting, and freedom of the press. But these voices appear to be locked into the silent majority these days. Their voices are, for the most part, muted, ignored or side-lined.

Sound familiar, America?

If Netanyahu loses his court case, he could go to jail--for breach of trust and bribery, among other charges. In addition, if found guilty, he may also be forbidden by law from holding public office--ever again.

Is this political madness?  Perhaps it is. Or, maybe it's just how democracy works these days. 

I never learned that democracy included political execution-by-trial. I was taught that democracy was about fair play, fair laws, the fair implementation of law--and a fair hearing in court. I was taught that democracy was about  the freedom of speech, fair elections and  religious freedom. I guess I was wrong.

Perhaps this is how democracy will die in Israel. Perhaps democracy will be poisoned by a lethal combination of corruption and political madness. Perhaps this combination will prove to be the recipe that finally destroys the democratic institutions that so many have worked so hard and for so long in Israel to perfect--but who now find themselves powerless and silenced.

Is this to be our future? Stay tuned. 

Rabbi Dr Abraham J Twerski, (z"l) OBM

 

On Sunday, January 31 , 2021 (Shevat 18, 5781) Rabbi Dr. Abraham J. Twerski passed away, age 90 (here). Baruch Dayan HaEmet.

I am deeply saddened by his passing. For over 50 years, I had many conversations with him about a wide variety of topics. Some of those conversations still remain with me these many years later. 

He was a brilliant man. I will miss him. Mostly, I think, I will miss his extraordinary wisdom--and his unique way of sharing that wisdom.

To me, he was never Rabbi Twerski, or even Dr.Twerski. I knew him the same way many in my neighborhood knew him--as, simply, "Shia". That's the way he was: simple, with no titles or pretentiousness.

I first met Shia Twerski on a Shabbat morning at my brother's house, after shul (synagogue services), in either 1968 or 1969. At that time--and for perhaps the next 40 years--all three of us lived in the same city, in the same neighborhood. Shia and my brother were close in age. They were friends. Somewhere along the line they became a chavrutah--study partners.  

Between 1969-82, I saw Shia only randomly, usually at social events, or with my brother. By 1982, however, both I and Shia davened (prayed) at the same shul (synagogue). For the next ten years, I saw him at least weekly, if not more often. These are the years I remember most.

Here are some of my Shia Twerski memories.

--In our shul, Shia often gave a D'var Torah (words of insight about verses in the weekly Torah Parsha (portion). On several occasions, I was so uplifted by what he had to say that I would rush home after shul as fast as my feet would carry me. I couldn't wait to say over to my family at our Shabbat/Holiday meal what he had said. Even though my retelling of his words was only a shadow of the original, his words still inspired. 

-One Shabbat before services began, Shia came over to where I was sitting in shul. He sat down. In a typical Shia fashion, he had something to say--and, as was his nature, he minced no words. He was focused, very direct: he said, "I have a problem". He explained his problem. His description of his problem was simple. He used simple words. He was factual. His meaning was clear. I found it easy to help him. Over time, it would turn out that this would not be the only time Shia asked something of me. Each time, his simplicity and clarity was striking. He was perhaps the most clear-spoken man I have ever met. I simply remember this first time best. It made the biggest impression on me.

-As a graduate of Yeshiva University (YU), I understood the concept of Torah and Maddah. These two words made up the logo, if you will, of YU. It meant that a religious life (Torah) was possible even while living and working in a secular environment (Maddah).  "Maddah" meant, more literally, "science", which meant that this logo was also declaring that Torah and science were not incompatible.

 Many in the religious Jewish world reject this concept. Indeed, it has seemed to me that the more religious one was, the more one would be expected to dismiss this concept. Shia was different.

He didn't reject this concept. He embraced it. He lived it. Over time, he became for me the most outstanding exception I knew  to this 'formula' (if you are religious, you can't work and live in a secular world). 

Shia Twerski wasn't just 'religious'. He was a chasid--meaning, you could never, ever, mistake him for a secular person. He looked religious. He dressed religious. He wore a long black morning coat (in yiddish, a bekesheh) held at the waist by a large black fabric belt; a long beard; long payos (sidelocks); and a large black yarmulke (kippa).  Anyone who saw him knew they were looking at a Jew. Yet, he believed that a Torah life could be lived while existing in a secular environment. He lived such a life.

We sometimes talked about this, Shia and I. We talked about how easily many of the religious challenges presented by the secular world could be solved, if only one had the commitment to do that. We talked also about how so much of secular thought was indeed compatible with our own Jewish Heritage. 

-He had a sense of humor.  But his humor always had a point to it. His humor always seem to convey some insight into either Torah study, our Jewish heritage, understanding better what it means to believe--or, simply, an insight into human nature. I think I learned more about emunah--belief--from him than from anyone else. 

-Often, on a Shabbat or a Holiday, Shia gave to our shul the day's sermon. One day, he began his sermon with the following words: "I don't know how the following is connected to today's Parsha (Torah Portion). But I've been thinking about this for awhile now and I want to share it with you. He then proceeded to give his sermon. To finish, he said, simply: "Now, I'm not sure how these words relate to today's Parsha. Maybe you can see the connections. Good Shabbos". He sat down.

After shul, I went to him and said, "Shia, you've given me a wonderful idea. There are occasions when I go someplace and my host asks if I would give a d'var torah. I usually decline. But what you have taught me today shows me how to give a great dvar torah--every time I'm asked. All I have to do is learn just one d'var torah, perhaps from a Rav who is widely recognized. All I need do is recite this memorized d'var torah, beginning with your words today: "I don't know how my words will connect to this week's Parsha. But I've been thinking about something Rav so-and-so once said". Then, I'd give the memorized dvar torah. I could even finish as you did today, with, "I don't know if you can see the connection between this dvar Torah and this week's portion. Maybe you'll see those connections!" 

His response was classic Shia Twerski. He said, "Sure. Just don't mention my name."

-Recently, I read the following about Shia: once, someone speaking to him questioned if a Jew could really go to a church basement in order to attend a 12-step AA (Alcoholic Anonymous) meeting, as part of a recovery program. Shia's response to this was as clear in its meaning--and as simple--as he always was: 'when a Jew has a life-threatening illness, do you look for the best doctor--or for a Jewish doctor?"

His point was clear. You look for the best doctor. Nothing further needed to be said about going to an AA meeting in a church basement.

-I  believe Shia once told me that, years earlier, he had been asked to prepare to become the "next" Bobover Rebbe--that is, to become the spiritual head of a chasiddic sect called, 'Bobov'. In truth, he was a good choice to do this because, for one thing, he had grown up in a family known for its chassidic roots--and its chassidic leaders. Nevertheless, he had declined. Instead, he went to Medical School--and became, I believe, something of a secular "Rebbe"--one who, through his writings, books, lectures and medical work served as a kind of uplifting, spiritually authentic counselor to thousands upon thousands of people who were spiritually lost. He helped many find meaning and purpose in life. He helped many to find a path to healing. 

-When I heard that Shia had left this world, I called my adult son, to tell him about Shia's passing. He had heard. I asked him if he remembered Shia. He said, "of course, I used to walk home with you and him on Shabbat". I asked my son if he remembered anything he had heard Shia say to me on these walks home. My son responded, "no. I was too young then. I didn't pay attention." 

Shia Twerski was a Talmid Chacham. He was also a brilliant physician, one who had had both the vision and the courage to found and help to build what has become today a drug and alcohol rehab "system" called, the Gateway Rehabilitation Center. Today, Gateway Rehab has 22 locations in Western Pennsylvania and Ohio. It's a full-service mental health system that serves 1,700 patients daily--and has a 152-bed inpatient and detox facility. In 2012, the Gateway Rehab Center's main facility was rededicated. It's now called, "Abe's Place" in honor of the simple and unpretentious man who had started it all, Dr Abraham J. Twerski (here). He has also established healing programs in Israel.

Shia, thank you for giving to me so much of your time over these last 50 years. I will miss you. 

May your family be comforted.