COVID19 update, June 13, 2020: Belgium takes a breather; the Jewish community of Antwerp; High-fructose corn syrup

 

(1) Belgium for a stretch has had the highest per capita COVID19 mortality in the world (except for the microstate of San Marino — beware of statistics of small numbers), with almost 10,000 dead out of a population of about 11 million. But now it seems to have turned the corner at last—daily dead are in the 10 range, down from 2-300 at the peak of the epidemic. 

BelgiumCOVIDdead

So the chair of the Corona Committee, virologist Steven De Gucht, gave his last of 54 press conferences for now, looking back at the past three months. “As quickly as the dark clouds gather, just as quickly can the sun break through again,’ Van Gucht said somewhat emotionally. This is the last press conference. We can let go of the reins a little. We’ve grabbed the virus by the neck and extinguished fires. It is clear that nature can be very harsh.” Future updates will be via weekly press releases, at least until (if ever) there is a second wave.

Current COVID19 measures are detailed on a dedicated website in four languages, including in (fairly idiomatic) English. At this point, all stores are open (night stores until 1am), as are (with capacity restrictions) restaurants with table service and bars. Sports teams, musical ensembles, and theater group may practice but not yet perform for an audience: starting July 1, audiences of up to 200 are permitted (which works for the local equivalent of off-Broadway theater and for junior league soccer teams). 

(2) Also in Belgium, in an area about six square blocks by the Antwerp railway station, is the Diamond District, home to about 20,000 mostly Orthodox or Chareidi (“ultra-Orthodox”) Jews. This community has given Antwerp the nickname ‘Jerusalem on the Scheldt’ in some circles. The Jerusalem Post looks at how this community has weathered the COVID19 storm: fairly well, all told. “The community projected in March that 85% of its members could contract the coronavirus because of its close conditions and frequent social interactions, and that over 500 could die. A communal taboo about dealing with the virus, which some labeled as a scourge of the secular world, added to the danger.” In the event, only 11 (eleven) community members succumbed to the virus, all elderly and/or with major pre-existing conditions. 

 

The community […] at first downplayed the danger of the virus […] but […]  took swift action following the death rate projection, implementing strict social distancing measures that included the closure of all synagogues on March 13 — five days before federal authorities imposed a nationwide lockdown. 
 
“It’s just a few days, but with a pandemic that grows exponentially it was a crucial early step,” said [Shlomo] Stroh, who was involved in the decision-making process led by the city’s chief rabbi, Aaron Schiff, and the city’s beit din, or rabbinical court. 

Getting the Orthodox Jewish community of Antwerp to adhere to social distancing was a “gradual process,” according to Claude Marinower, an alderman in charge of the city government’s communications efforts, among other portfolios. 
 
“At first there was some pushback” from some community members against the closure of synagogues, said Marinower, who is Jewish but is not Orthodox. But “there was more cooperation as the dimensions of the pandemic emerged — and especially in Belgium, where about 10,000 people have died of the coronavirus.” 
 
“When rabbis issued strong instructions against gatherings, it was accepted by all,” Marinower said.
 
Michael Freilich, an Orthodox Jewish lawmaker from Antwerp who serves in the federal parliament, also attributed the low death rate among Jews to a combination of rabbinical leadership and authorities’ strict enforcement. Together, he told JTA, “it meant we were saved from disaster.”

With the fairly narrow streets inside the district, a creative solution to communal prayer was found: a cantor would lead the service from the street and worshipers would join in from the balconies. Some non-Jewish neighbors lodged police complaints about the noise, but others welcomed the relief from the silence during the lockdown as well as “the chance to hear what goes on inside the synagogues”. (I would imagine that anybody who has serious issues with Jews would not voluntarily live in an area of Antwerp that is best described as an urban shtetl.)

 

(3) Roger Seheult MD has videoblogged extensively on the benefits of vitamin D and zinc for the immune system generally and during the COVID-19 epidemic in particular, as well as the value of the antioxidant and mucolytic NAC (N-acetylcysteine) as a food supplement.  This time, however, he talks about something to avoid for a change: fructose and specifically high-fructose corn syrup.

http://doi.org/10.3390/nu9040405

 

Diabetes prevalence was 20% higher in countries with higher availability of HFCS compared to countries with low availability, and these differences were retained or strengthened after adjusting for country-level estimates of body mass index (BMI), population and gross domestic product (adjusted diabetes prevalence=8.0 vs. 6.7%, p=0.03; fasting plasma glucose=5.34 vs. 5.22 mmol/L, p=0.03) despite similarities in obesity and total sugar and calorie availability. These results suggest that countries with higher availability of HFCS have a higher prevalence of type 2 diabetes independent of obesity.

https://doi.org/10.1080/17441692.2012.736257

And yes, much of it is about type 2 diabetes (a major risk factor with COVID-19) but there’s more to the story. Go watch the whole video.

 

 

RIP Li Wenliang, one of the “Fallen Caryatids”

Dr. Li Wenliang, the Chinese doctor who first warned a major epidemic of a new coronavirus was afoot (and suffered police intimidation for doing so) has now succumbed to the disease. May his memory be for a blessing.

My writing mentor Sarah Hoyt’s immediate reaction was “Rodin’s Fallen Caryatid”. [See also her own blog post.]

Auguste Rodin, “Fallen Caryatid With Stone” [ CC:BY Emw ]

She recalled its description by Robert Heinlein. Verily, it is hard to think of a more fitting tribute, to him and so many others like him.

[Jubal Harshaw to Ben:] “[F]or almost three thousand years or longer, architects have designed buildings with columns shaped as female figures—it got to be such a habit that they did it as casually as a small boy steps on an ant. After all those centuries it took Rodin to see that this was work too heavy for a girl. But he didn’t simply say, ‘Look, you jerks, if you must design this way, make it a brawny male figure.’ No, he showed it . . . and generalized the symbol. Here is this poor little caryatid who has tried—and failed, fallen under the load. She’s a good girl—look at her face. Serious, unhappy at her failure, but not blaming anyone else, not even the gods . . . and still trying to shoulder her load, after she’s crumpled under it.

  “But she’s more than good art denouncing some very bad art; she’s a symbol for every woman who has ever tried to shoulder a load that was too heavy for her—over half the female population of this planet, living and dead, I would guess. But not alone women—this symbol is sexless. It means every man and every woman who ever lived who sweated out life in uncomplaining fortitude, whose courage wasn’t even noticed until they crumpled under their loads. It’s courage, Ben, and victory.”
“Victory?”
“Victory in defeat, there is none higher. She didn’t give up, Ben; she’s still trying to lift that stone after it has crushed her. She’s a father going down to a dull office job while cancer is painfully eating away his insides, so as to bring home one more pay check for the kids. She’s a twelve-year old girl trying to mother her baby brothers and sisters because Mama had to go to Heaven. She’s a switchboard operator sticking to her job while smoke is choking her and the fire is cutting off her escape. She’s all the unsung heroes who couldn’t quite cut it but never quit. Come. Just salute as you pass her[…]

Robert A. Heinlein, “Stranger In A Strange Land”, Chapter 30.

Rosh Hashanah and the Rescue of the Danish Jews


A wonderful, healthy, and fruitful New Year to my Jewish readers.

By calendarial coincidence, the Jewish holidays for 2019 fall on or near those for 1943. Around Rosh Hashanah that year, the miraculous rescue of the Danish Jews took place. The following post is an expanded version of an earlier Facebook note.

The Danish rescue was uniquely successful among Nazi-occupied countries because of a confluence of several favorable circumstances.
(1) The Danish Jewish community was fairly small (about 7,500) and
(2) concentrated in Copenhagen, just a short boat ride away from neutral Sweden. (Today, a bridge across the Øresund connects the two countries.)
(3) Moreover, the Nazis regarded the Danes as their racial kin and ran the country as a “model protectorate”, leaving the Danish democratic government in place until well into 1943.
(4) Last but not least, the Danes and the Danish Jews had advance warning from the #2 of the occupation regime, the merchant and diplomat Georg Duckwitz (later honored as Righteous Among The Nations at Yad Vashem).

Duckwitz — an NSDAP member since 1932, but already disaffected since before the war — had learned from his superior, the Nazi plenipotentiary Werner Best, that the roundup would take place on Rosh Hashanah. Duckwitz then tipped off the Danish Social Democrat leader Hans Hedtoft, who in turn passed the word to Jewish community president C. B. Henriques and acting Chief Rabbi Marcus Melchior. The Jews went underground, and over the next few weeks were spirited aboard fishing boats by the Danish resistance (and just general Jeppe Shmø’s) and ferried to neutral Sweden. One well-known rescue group acted under the cover name of “Elsinore Sewing Club”: the Danish city Helsingør/Elsinore, with its Kronborg castle that inspired Shakespeare’s “Hamlet”, is just two nautical miles across the Ølesund straits from Helsingfors, Sweden.

The famous physicist Niels Bohr (who had a Jewish mother) stepped up to the plate as well, levering the Nobel Prize he had received from the hands of the Swedish king into an audience with the monarch. Bohr pleaded with him for Sweden to publicly declare its willingness to accept Jewish refugees. Sweden had in fact been quietly doing this since 1942 for Jewish refugees from Norway, but now, on October 2, a proclamation welcoming them was read out on the Swedish radio. Whether this was thanks to Bohr’s intercession, to Hans Hedtoft’s similar démarche with the Swedish ambassador in Denmark, or would have happened anyway is a matter of dispute among historians, but Bohr’s effort certainly cannot have hurt.

The Danish rescuers played with an unusually good hand of cards. Still, this would have been for naught were it not for their determination to make the most of it. In doing so, they achieved an incredible result: over 99% of Danish Jews survived the war. (About 500, mostly elderly, Jews were arrested, but owing to pressure from Danish authorities, they were sent to the Theresienstadt Ghetto rather than extermination camps, and emissaries from the International Red Cross were allowed to check on their welfare. All except 52 of the Danish Theresienstadt inmates survived the war.[*])

The role of Werner Best in this whole affair is an enigma. After the war, Best escaped execution by convincing the Danish courts that he had quietly allowed Duckwitz to thwart the deportations. Yet he not only had been informed of goings-on at the Wannsee Conference, but had eagerly organized transports from France before his transfer to Denmark. Why this sudden change of heart where it came to the Danish Jews? I would argue the key lies in a 1942 Best memorandum (published anonymously on account of its explosive contents[**]) titled Herrenschicht oder Führungsvolk? (“master caste or leadership people?”). In the course of an argument drawing parallels with the Roman empire, Best not just pleaded for an occupation policy (at least in the West) based more on persuasion than on coercion and exploitation, but already then posited German loss of the war as a realistic possibility. As I see it, by September 1943 Best probably considered the war lost, and wanted to create himself a ‘life insurance policy’ through quietly giving Duckwitz free rein.[***] (Omission, rather than commission, afforded Best a measure of deniability if Duckwitz were found out and the Gestapo bloodhounds unleashed on him.)

Let us raise a glass of Aquavit to the courageous and resourceful Danish rescuers. Skøl and Shana Tova!

[*] As a sad reflection on the unseen prices paid for any negotiation with such a diabolical regime: unbeknownst to the Danes, other Theresienstadt inmates had been sent to their deaths in Auschwitz to create more room for the Danish inmates. The Theresienstadt ghetto was originally an army fortress town founded in the late 18th century by Habsburg emperor Joseph II (who named itafter his mother, Empress Maria Theresia). It had room for about a brigade’s worth of soldiers and their dependents, but was massively overcrowded with the 40,000+ Jews held there.

[**] The substance of the memorandum was dedicated to comparisons between the Third Reich and the Roman Empire, and how (in Best’s vision) to avoid the same fate as the latter.

[***] He may also have concluded it was a lost cause trying to convince the Danes they had a Jewish problem that could only be solved through deportation.

Purim/Bach Day/Spring Day post: J. S. Bach, “Peasant Cantata” BWV 212

Happy Purim to all who observe the holiday!

But owing to a calendarial coincidence, 14 Adar II this year coincides with March 21 — both the vernal equinox and the birthday of Johann Sebastian Bach. (Some sources have March 23: that is actually the day he was baptised. I saw the original baptismal register at his birth house in Eisenach.)

Picture of J. S. Bach’s baptismal registration (from the website of the EKD=German Evangelical Lutheran Church). Translation: 4. To Mr. Johann Ambrosius Bach, householder, a son. Godfathers: Sebastian Nagel, householder, and Johann Georg Kochen, forestry official of the principality. Given name: Johann Sebastian

In keeping with the playful spirit of Purim, let’s have one of Bach’s more jocular compositions. The burlesque cantata “Mer hah’n en neue Oberkeet!” BWV 212 —Saxon dialect for “We have a new authority!”—is commonly referred to as the Bauerncantata or Peasant Cantata. It was commissioned and written for the 36th birthday of the Kammerherr (Chamberlain) von Dieskau. The full libretto and its English translation can be read here.

As it happens, the late, great lyrical baritone Dietrich Fischer-Dieskau was a descendant of the selfsame Chamberlain von Dieskau on his mother’s side. Here is his performance of Bach’s Peasant Cantata BWV 212. Enjoy!

Repost: Tisha be-Av

[Reposted from last year.] Today marks the fast of the Ninth of Av (Hebrew: Tisha be-Av), the saddest day on the Jewish calendar. On this day, we observe a full 25-hour fast (sundown to sundown) and observe some mourning customs. In the synagogue, the Book of Lamentations is read. Work is not forbidden (I am in fact working today), but in Israel, Tisha be-Av is an optional day off, as many find working (efficiently) difficult owing to light-headedness or dehydration (don’t forget this is high summer here).

Originally, Tisha be-Av marked the destruction of the First and Second Temples, coincidentally on the same day of the Hebrew calendar in 587 BE and 70 CE. Over the years, however, further calamities befell the Jewish people on or near that day. Below follow some of the major ones.

  • August 4, 135 OS (9 Av, 3895): the crushing of the Bar-Kochba rebellion by the Roman occupiers. The last Jewish stronghold at Betar was crushed, the site of the former Temple plowed over by order of the Roman Emperor Hadrian, and the land that was hitherto known as Provincia Judea punitively renamed Palestina. [This is, BTW, the first recorded usage of that term, taken from the seafaring people known as the Pelishtim or Philistines who used to dwell in the Ashdod/Ashkelon/Gaza region of the coastal plain.]
  • July 18, 1290 OS (9 Av, 5050): expulsion of the Jews from England
  • July 22, 1306 OS (9 Av, 5066): ditto from France
  • July 31, 1492 OS (7 Av, 5252): Gerush Sefarad: a royal decree gave the many Jews of Spain the choice between expulsion and conversion to Catholicism. Many of those who did convert (Conversos or Nuevos Cristianos) secretly continued to adhere to Jewish customs: these so-called Marranos faced torture or death when caught.  Many others found temporary refuge in Portugal, only to be faced with the same choice five years later. Sephardic Jewish communities around the Mediterranean basin, as well as in some northern European port and trading cities, were founded by refugees who left wherever ships would take them. The oldest synagogue on US soil was, in fact, established in 1654 by Marranos “come out of the closet”.

The Holocaust (Hebrew: Shoah = catastrophe) is itself linked multiple times to this date:

  • August 1-2, 1914 (9-10 Av, 5764): Germany entered World War One. While this did not directly involve or affect the Jewish people as such, the aftermath of WW I created the conditions for the rise of National Socialism, and hence indirectly led to WW II and the Shoah.
  • July 31, 1941 (7 Av, 5701): Reich Marshal (and de facto deputy Führer) Hermann Göring (y”sh) issues a written order to SD-chief Heydrich (y”sh) to “Expanding on your earlier orders […] I order you to submit to me soonest, a comprehensive plan for the organizational, practical, and material preparations for the sought-after Final Solution of the Jewish Question“. [To the best of my knowledge, this is the first time this phrase appears in an official document.]
  • July 23, 1942 (9 Av 5702):  the first deportations from the Warsaw Ghetto to the extermination camp at Treblinka took place.

Indeed, some religious Jews favor commemorating the Shoah on Tisha be-Av rather than create a separate memorial day. They had the support of Menachem Begin (prime minister 1977-1983), whose parents and brother had been murdered by the Nazis (y”sh) and who himself had narrowly escaped their clutches. However, this proposal did not gain adequate support, and thus Yom HaShoah, with its more secular complexion, continues to exist side by side with Tisha be-Av.

Finally, it is written in the Talmud (Yoma 9b) that the Second Temple was destroyed because of sin’at chinam — baseless hatred that had Jews too obsessed with factional infighting to be able to form a united front against the common enemy. I have a feeling that if the sages of the Talmud could have been put in a time machine and see the situation in the West today, that they would sadly have nodded in recognition. “Verily, there is nothing new under the sun.”

 

Fiction writing fact-check: Can Catholics ever marry non-Catholics in church?

No, this is not a religious screed, but a fact-checking item for something likely to come up when writing romance novels or romance subplots in other fiction genres. (It has come up in both “Winter Into Spring”, and in two works in progress.)

Full disclosure and disclaimer: I am not a Christian and hence am an outsider to intra-Christian doctrinal disputes. The following text attempts to summarize the actual situation in canon law (see also Canon Law Made Easy) and makes no value judgments. It is assumed in the discussion below that the partner does not convert to Catholicism — otherwise, there is no difference with a Catholic marriage other than the conversion itself and all it entails.

Otherwise, the RC Church distinguishes between two broad categories:

• “mixed marriage“: the other partner was baptized in a way that the Catholic church recognizes as such. This is the case for the mainline Protestant denominations (Anglican/Episcopal, Lutheran, Presbyterian,…) as well as for the Orthodox Churches. The latter are a special subcase because they are not considered “heretic” but merely “schismatic”, and broadly have the same understanding of marriage as a sacrament.

• “disparity of worship“: the other partner belongs to a non-Christian religion, or to a Christian denomination but never underwent baptism in a way recognized as such by the RC Church. (For instance, LDS/Mormon baptism is not recognized; or the partner may have been raised Baptist but never have undergone adult “Believers Baptism”.)

“Disparity of worship” (Canon 1086) is a “diriment” (separating) impediment in canon law: any such marriage is considered null and void unless a “dispensation for disparity of worship” is obtained.

In contrast, “mixed marriage” (Canon 1124) is merely a “prohibitive” impediment: if, for example, a priest were to marry a Catholic-Lutheran couple without dispensation, such a marriage would be “illicit but valid“. That is, the marriage is forbidden unless a “dispensation for mixed marriage” is obtained, but if the priest were to marry them regardless, the couple are considered married. [Jewish law has a similar situation for a marriage between a cohen — a male direct descendant of the first High Priest Aharon/Aaron — and a divorcée or a female convert to Judaism: the marriage is forbidden by the Torah (Lev. 21:7) but if it were to take place regardless, the parties are married in every respect.]

What is a “dispensation“? In plain English, if a rule is imposed merely by ecclesiastical law rather than by (the Church’s understanding of) natural or Divine law, then in cases where its application would create a hardship, the rule may be relaxed ad hoc by “competent authority”,  “for just and reasonable cause”, while it still remains in force for the community at large. In this context, ‘competent authority’ generally means the diocese in which the marriage is taking place.

We have already mentioned two types of dispensation related to marriage: “mixed marriage” and “disparity of worship”. A third that may arise in this context is “departure from canonical form” (Canon 1127), i.e., with a non-Catholic clergyperson (co)officiating at a non-Catholic marriage ceremony. This sample application form illustrates all three forms of dispensation. (The same sample form also states that for Catholic marriage by a priest or deacon, but at a venue other than a Catholic church, a simple request in writing suffices and no dispensation is required.)

For both “mixed marriage” and “disparity of worship” dispensations, the Catholic partner has to undertake in the presence of the sponsoring priest and the other spouse to do everything in their power to raise the children as Catholics.

So what does all this mean, “brass tacks”?

(1) Roman Catholic with a member of a Catholic Church of Eastern Rite (Uniate, Greek Catholic, Maronite,…): from a Catholic POV this is a Catholic marriage in every respect. Subtle issues of “jurisdiction” may arise.

(2a) Roman Catholic with (Greek/Russian/…) Orthodox Christian in an Orthodox Church and ceremony: this is considered a valid marriage even ifythe Catholic partner did not petition for “departure from canonical form”.

(2b) Roman Catholic with (Greek/Russian/…) Orthodox Christian in a Catholic ceremony: in principle “mixed marriage permission” is required before the priest or deacon will marry you, but the marriage is valid even if he married you without permission. (He may be in hot water with his superiors though.)

(3a) Roman Catholic with Anglican, Lutheran,… or other mainline Protestant, by a Catholic priest or deacon in a Catholic Church: “mixed marriage permission” is required, but the marriage is valid even without. Increasingly, as in this sample application form , the reservation “with disparity of cult granted as a precaution” is added.

(3b) Ditto, but in a Protestant church or secular venue, with a Protestant minister officiating: both “mixed marriage permission” and “departure from canonical form” are required, otherwise the marriage is invalid. One recent high-profile case was the marriage of the Dutch Crown Prince, presently King Willem-Alexander (Dutch Reformed) to the Argentinian Princess Maxima (Catholic). This case also arises when a brother, father, or uncle of the Protestant partner is a practicing minister of that denomination and wishes to (co-)officiate.

(4a) Roman Catholic with non-Christian or certain special cases (Baptist who never underwent adult baptism, LDS,…), by a priest in a Catholic church: “disparity of worship” dispensation is required, or the marriage is invalid. This dispensation is generally harder to obtain, for obvious reasons.

(4b) Ditto but at another venue, with an officiant other than an RC priest or deacon: both “disparity of worship”  and “departure from canonical form” dispensations are required.

Summary in Table form

RC with: in RC church in non-RC partner’s place of worship
Eastern Catholic Like RC[*] Like RC[*]
Eastern Orthodox mixed marriage dispensation, otherwise illicit but valid canonical form dispensation, otherwise illicit but valid
Baptized Protestant mixed marriage dispensation, otherwise illicit but valid canonical form dispensation, otherwise invalid
Others (LDS, Baptist without adult baptism, non-Christians) disparity of worship dispensation, otherwise invalid both disparity of worship and canonical form dispensations, otherwise invalid

[*] subtle “jurisdiction issues” may arise that are beyond the scope of this post

Karl Richter (1971) conduct Bach’s Matthäuspassion BWV 244

 

It is Passover for us Jews and the Easter holiday weekend for Christians of the Western Communion. (Orthodox Christian Easter is in another week this year.)

The way in which Karl Richter conducted Bach’s immortal Matthew Passion, BWV 244, would nowadays be considered “Romantic”, and “not historically authentic”. Yet for sheer musical and expressive power, it has rarely been equaled.

Here is the full movie of the 1971 performance on YouTube (featuring tenor Peter Schreier as the evangelist):

A short biography of this amazing Bach performer can be read here. I had no idea that he was offered the position of Thomaskantor in Leipzig — musical director of the St. Thomas Church, the selfsame position Bach held! — at the age of only 30, but that he declined it on the grounds that (a) he felt 30 years too young to bear the weight of such a position; (b) he had built up an excellent ensemble in Munich and did not want to abandon it. Unspoken was probably (c) having fled the East German dictatorship with a single attaché case and the clothes on his back, he surely had no desire to move back there, even in a privileged position.

People would wonder about the punishing workload Richter subjected himself to. His parents both having died young, he apparently suspected the same would be his own fate and said “my time is now — we Richters don’t live long”. Indeed, he died in his mid-fifties of a heart attack while preparing for an upcoming concert tour.

Let Bach and Richter’s music speak for itself. Enjoy and happy Passover or Easter, as applicable!

Kaddish

 

Non-Jews who attend Jewish Sabbath and especially High Holiday services in synagogue often comment on their interminable character.

In contrast, Jewish ceremonies for life cycle events tend to be short and to the point. (Bar mitzvahs, and bat mitzvahs in liberal synagogues, are a special case: the bar mitzvah boy simply is given a role of honor in a pre-existing long prayer service.) A Jewish marriage ceremony, for instance, rarely takes more than 15-30 minutes before the festivities start.

Thus also, the formal religious part of a Jewish burial does not last very long. Typically, most of the time is dedicated to hespedim (eulogies) of the deceased, usually by family members, close friends, or colleagues.

Burial customs may differ between communities: for instance, while coffins are the norm in most Diaspora communities, in Israel only simple shrouds are used. (Men are often buried in their prayer shawls.) The central parts, however, are quite universal: burial rather than cremation, kria (rending of the clothes) by immediate relatives and spouse, the recitation of certain psalms, mourners assisting in filling in the grave, and the request by the rabbi or head of the burial society for forgiveness from the deceased for any slights, however unintentional.

One prayer, however, is so thoroughly associated with Jewish mourning that it has nearly become a synecdoche for it: the Kaddish (“Sanctification”), or more precisely the version termed “Orphan’s Kaddish” (kaddish yetomim) or Mourners’ Kaddish. Remarkably, not only was that prayer not originally intended as a mourner’s prayer, but it does not contain a single reference to death or the hereafter. [*] Moreover, it is not even in Hebrew (except for a single phrase at the end) but in Aramaic, the lingua franca in the Middle East two millennia ago.  It was, hence, a prayer meant to be understood by all who recited it, including those whose Hebrew had become a little rusty. [The mind wonders, if it should therefore today be recited in the lingua franca of our time, namely, English?]

Versions of the Kaddish prayer occur throughout synagogue services. A short version (the “half-kaddish”) is used to demarcate sections; a longer version (“full kaddish”) was originally used to end the service, though a “coda” of additional prayers has been added later. The “Rabbis’ Kaddish”, which invokes blessings over scholars, is used to mark the end of a study session and, in the synagogue, after readings from the Talmud (Mishna and/or Gemara). At the end of the service, if any mourners are present, the Orphans’ Kaddish is recited.

This is its text rendered in English.

[Aramaic:]

Magnified and Hallowed be His great Name

In the world that He created by His word

And may His kingdom come

In our lives, and in our days, and in the lives of all the House of Israel

Speedily and in our days

And let us say, “Amen”

May His great Name be blessed forever and for the ages of ages

Blessed, praised, glorified, exalted, 

Extolled, adorned, adored, and lauded 

Be the name of the Holy One, Blessed be He

Even as He is above and beyond all blessings, hymns, laudations, and consolations

That are uttered in the world

And let us say, “Amen”

May there come great peace from Heaven 

Upon us and upon all His people Israel

And let us say, “Amen”

[Hebrew:]

He Who makes peace on High

May He bring peace upon us

And upon all Israel

[And upon all the world]

And let us say: Amen 

 

“Even as He is beyond”: yes, one of our most central prayers says G-d is beyond, and hence beyond the need form, the prayers of us mere mortals. Does that mean our prayers are futile? Of course not—but they are for our sake, not for His.

Let me leave the last word to Maurice Ravel. And may the memory of D. daughter of A. be blessed.

 

[*] There is another prayer, El Male Rachamim/G-d full of mercy, that explicitly references these and asks G-d to admit the soul of the deceased into His presence and to bind it in the bond of [everlasting] life.

Rabbi Akiva, “The cold equations”, and “The gods of the copybook headings”

There is a Talmudic passage (Bava Metzia 62b, reference via http://www.dvar.org.il/the-obligation-of-self-sacrifice) concerning the hypothetical of two men in the desert, of which only one has a water flask. (Like law school today, the Talmud is big on hypotheticals.) There is not enough water for both to survive, but enough for one.

R’ Ben Petura said that it was better that both should die than that one would see the death of the other. R’ Akiva, however, overrules him, saying that the man with the bottle should drink the water, quoting Leviticus 25:36 ‘Your brother’s life is with you’

Elie Wiesel is reported to have commented on this: “Rabbi Akiva was very hard, very hard on the survivor.”

I was reminded of this while reading the classic, chilling short SF story “The Cold Equations” by Tom Godwin. The first time I read it, I was shaking all over, and it still elicits a strong emotional response whenever I read it.

Briefly, here’s the plot. A survey party on an alien planet sends out a distress message that they are about to die from a plague, and that their supply of vaccine has been destroyed in a natural disaster. The nearest source for the vaccine, a spaceship in hyper transit, sends out a shuttle into normal space to deliver it. The shuttle has a precisely calculated amount of fuel for a one-way trip (the pilot will, nolens volens, have to join the survey party), with a negligible margin for error. After he has left, he discovers a stowaway: a young girl who was hoping to pay a visit to her brother on that planet.

If he leaves her aboard, both they and the seven people awaiting the vaccine will die. There is no way to hand off the vaccine in-flight. The pilot gets on the (presumably hyperspace) radio and runs through all possible options with the mothership, and all conclude that the only ‘solution’ is an extremely unpalatable one: for the girl to be jettisoned into space — for her to die that eight others shall live. Even for the pilot to do the chivalrous thing and sacrifice himself is not an option, because she doesn’t know how to pilot the shuttle and cannot be taught quickly.

The story is a heart-rending one to read precisely because it is devoid of sentimentality. Eric Flint, who has been editing Tom Godwin’s work posthumously for republication, points to the implausibility of the shuttle being sent out with no margin for error on the fuel. And anyone reading this who is not heartless hopes for a ‘deus ex machina’ solution to avoid the heartbreaking end.

But of course, that would have defeated Tom Godwin’s purpose, which as far as I can discern was twofold. First, it was to present a moral dilemma akin to that of R’ Akiva, but with the stakes changed from “one vs one” to “one vs many”.

Second, and perhaps more importantly, to express his view of the Universe as a cold, uncaring place that has no particular interest whether the laws governing it are emotionally comforting to human life. And where nobody can ignore ‘the cold equations’ in the long run, or the Universe will present the bill.[*]

The famous Kipling poem, “The Gods of the Copybook Headings”, expresses this latter thought. Its full text can be read here.

 

A ‘copybook’, I am told, is the British English term for a preprinted book in which elementary school pupils learned penmanship by copying out short phrases — usually pithy proverbs, sayings, or admonitions. Interestingly enough, both Glenn Reynolds (an American law professor better known as the “blogfather” Instapundit) and yours truly (likewise born on the seam line between Boomer and Gen-X) interpreted “copybook headings” as something else, namely column sums on a balance sheet. And passages like these sure admit of such a reading:

In the Carboniferous Epoch we were promised abundance for all,
By robbing selected Peter to pay for collective Paul;
But, though we had plenty of money, there was nothing our money could buy,
And the Gods of the Copybook Headings said: “If you don’t work you die.”

 

Then the Gods of the Market tumbled, and their smooth-tongued wizards withdrew
And the hearts of the meanest were humbled and began to believe it was true
That All is not Gold that Glitters, and Two and Two make Four
And the Gods of the Copybook Headings limped up to explain it once more.
[…]
And that after this is accomplished, and the brave new world begins
When all men are paid for existing and no man must pay for his sins,
As surely as Water will wet us, as surely as Fire will burn,
The Gods of the Copybook Headings with terror and slaughter return!

“The gods of the copybook headings” or “the cold equations”: They are neither good nor evil. They just are, and we ignore them at our greatest peril. No matter how much those of us of a liberal temperament (some of whom may actually be conservatives by conviction) might like it to be otherwise, the Universe (and human nature) are what they are, not what we would like them to be. And of course, like in science or engineering, for every “cold equation” we know there are ten, or a hundred, that we don’t know.

We moved as the Spirit listed. They never altered their pace,
Being neither cloud nor wind-borne like the Gods of the Market Place,
But they always caught up with our progress, and presently word would come
That a tribe had been wiped off its icefield, or the lights had gone out in Rome…
[*] I note in passing that Godwin’s writings display a fascination with human survival in inhospitable environments. This bio wonders whether this stems from Godwin earning his keep as a surveyor around the Mojave Desert.

Chesterton’s parable of the fence

The British writer G. K. Chesterton is probably best known to the general public as the author of the “Father Brown” series of mysteries. Among English-speaking Catholics, he is also well known as an apologist for their faith. Agree or disagree with his views, friend and foe recognized his intellect.

In one of his apologetic works (“The Thing”, quoted here, and discussed here from a different religious perspective) he coined an interesting parable:

In the matter of reforming things, as distinct from deforming them, there is one plain and simple principle; a principle which will probably be called a paradox. There exists in such a case a certain institution or law; let us say, for the sake of simplicity, a fence or gate erected across a road. The more modern type of reformer goes gaily up to it and says, “I don’t see the use of this; let us clear it away.” To which the more intelligent type of reformer will do well to answer: “If you don’t see the use of it, I certainly won’t let you clear it away. Go away and think. Then, when you can come back and tell me that you do see the use of it, I may allow you to destroy it.”

This paradox rests on the most elementary common sense. The gate or fence did not grow there. It was not set up by somnambulists who built it in their sleep. It is highly improbable that it was put there by escaped lunatics who were for some reason loose in the street. Some person had some reason for thinking it would be a good thing for somebody. And until we know what the reason was, we really cannot judge whether the reason was reasonable. It is extremely probable that we have overlooked some whole aspect of the question, if something set up by human beings like ourselves seems to be entirely meaningless and mysterious. There are reformers who get over this difficulty by assuming that all their fathers were fools; but if that be so, we can only say that folly appears to be a hereditary disease. But the truth is that nobody has any business to destroy a social institution until he has really seen it as an historical institution. If he knows how it arose, and what purposes it was supposed to serve, he may really be able to say that they were bad purposes, that they have since become bad purposes, or that they are purposes which are no longer served. But if he simply stares at the thing as a senseless monstrosity that has somehow sprung up in his path, it is he and not the traditionalist who is suffering from an illusion.

Meaning no disrespect to Chesterton’s splendid prose, allow me to paraphrase and elaborate in plain(er) contemporary English.

Suppose you are walking along a road and see it blocked by a fence. Is your first impulse: “this fence is oppression! We must tear it down!” Chances are you are a left-liberal “progressive” — especially if you flip 180 degrees to “we must keep the fence, and saying otherwise is hate speech!” after being told that the fence was erected by or at the behest of one of your mascot groups.

Is your first impulse rather, on seeing or suspecting that the fence was erected by the state: “down with the state! down with the fence!” Then, if told that the fence was erected because there was a cliff behind it, or quicksand: “it is my dog-given right to drive off a cliff or into quicksand if I choose to do so, and the state has no business making such a fence!” Chances are you’re a doctrinaire big-L Libertarian. (A more sensible libertarian might advocate tearing down the fence but putting up warning signs, saying “proceed at your own risk”.)

Or is your first impulse that the fence is sacred just because it has always been there, and we must not question why? Chances are you are a reactionary.

Or, finally, is your first thought: “Hmm, that fence wasn’t put there overnight by leprechauns. We must find out how that fence came to be and why. It’s quite possible that the fence was built for reasons that are no longer relevant, and that we can safely tear it down; it’s also possible that the fence is still sorely needed. Until we have a straight answer to this question, let’s not mess with it.” That is what it means to be a conservative. Not to be afraid of anything new, not to oppose reform or evolution —  but to go about it cautiously and thoughtfully, and mindful of the Law of Unintended Consequences.  A conservative with libertarian sympathies (like myself) may err on the side of allowing people to make their own mistakes rather than “protecting them against themselves” — but still would not tear down the fence unthinkingly. I might be more rash, if I were alone on a desert island. But in the immortal words of John Donne:

No man is an island,
Entire of itself,
Every man is a piece of the continent,
A part of the main.
If a clod be washed away by the sea,
Europe is the less.
As well as if a promontory were.
As well as if a manor of thy friend’s
Or of thine own were:
Any man’s death diminishes me,
Because I am involved in mankind,
And therefore never send to know for whom the bell tolls;
It tolls for thee.

 

 

 

Abstraction layers and learning

The other day I heard an interview (in French) with electronic music megastar Jean-Michel Jarre (who is, incidentally, the estranged son of film composer Maurice Jarre and the ex-husband of actress Charlotte Rampling).

Paraphrasing one segment of the interview from memory: “Some people tell me that electronic music is abstract. On the contrary! Especially with analog instruments, it’s visceral, hands-on. I twist this knob or push that pedal, and I immediately hear the sound change in response. It’s classical music that is more abstract! They play off a score, which is an abstract representation of the music.”

Bingo. To borrow a term from information technology, the score is one “abstraction layer” above the music. A jazz music “lead sheet” would be one more abstraction layer above: it specifies the lead melody, the chord progression, and the meter — and the details on how to translate the progression into notes are left to the performer!
The next higher abstraction level is sometimes seen when experienced musicians are jamming together, and all the lead player needs to say is “slow 12/8 blues in G minor”: everybody else knows what to do and fills in the details on the fly, according to their best musical judgment. (Fixed chord progressions like “the blues” as improvisational frameworks are not a recent invention: suffice to mention “La Folia” in Renaissance and Baroque contexts.) An Indian raga is, likewise, a meta-structure for improvisation.

A paradigmatic example of abstraction layers in information technology — one that many readers will be familiar with — are network addresses. Individual network cards have a permanent, unique “MAC address” or “hardware address”, six bytes in hexadecimal notation: something like 4c:33:73:9d:40:42 We do not use such addresses directly to send Email or access web servers though, since everytime a server or even network card would go on the fritz, you’d have to update directories.
So one abstraction layer above that, we have the numerical addresses of the form 123.45.67.89. These can be defined manually on a device, or (this is what happens in most home WiFi networks) assigned using a DHCP (dynamic host configuration protocol) service. You replace a server or swap out a network card? Update the DHCP configuration table, and you’re good to go.
But if you moved to another provider, you’d still have to change addresses. Or you may have so much traffic that you need to deploy multiple servers, and load-balance traffic between them. Which is why we have yet another abstraction layer above that: the more conventional, human-readable addresses like www.pjmedia.com or www.berkeley.edu A domain name server (DNS) keeps track of which name corresponds to which number (or knows which other DNS to ask if it can’t resolve the query from cache), and hence you only need to deal with the “link”: you can leave the concrete details on how to translate this into an actual connection to the “abstraction layers” below.

The above puts me in mind of the laments of a friend of mine (a college lecturer in a humanities subject) about the atrocious writing of his students. Effectively, he says, the students have only learned the English language by imitation: they parrot words and phrases, rely on their spelling checker to fix spellings (sometimes coming up with unintentionally hilarious malapropisms as they do so), and often display a disregard for grammar and syntax that has non-native speakers like myself flabbergasted. The thing is, grammar and syntax are abstraction levels above the words: they can be learned by immersion — but that would have to be by “neural network training” from a very large corpus of high-quality written text. (I frankly didn’t know most of the grammatical rules in English consciously — but could apply them just fine on autopilot, as I’d been a voracious reader from a young age. Only when I found myself needing to explain edits to scientific papers — and of course learned that “it sounds wrong otherwise” is not an acceptable answer to thinking people — did I end up hitting the grammar and usage books.)
Prose style and essay structure are, of course, yet further abstraction levels above. But the problem is much broader than language: at one research institution where I was a guest faculty member, I saw distressing levels of learning by imitation in the lab — newer grad students basically being shown “this is how it goes” by the older ones. Now if this is just a matter of “kickstarting” then this is fine — the real problem was that only a few had any desire to actually understand what they were doing. (This became painfully clear when they attempted to write a paper — which in practice usually boiled down to compiling tables and graphs as required, and the professor or his amanuensis writing the actual paper—or rewriting the sorry excuse for a manuscript so thoroughly as to qualify as writing from scratch.)

Pretty much everybody who lives near a Jewish community has heard of Chabad (a.k.a. the Lubavitch movement): Chabad (חב׳׳ד) is, however, originally the Hebrew acronym for a much broader concept: the three levels of understanding. This is how I see them outside a religious context.
D (ד) stands for the lowest layer: da’at ([factual] “knowledge”)
B (ב) stands for the layer above: bina (“insight”) or, if you like, analytical understanding. That which is required for the higher “abstraction layers” of learning.
Ch (ח) stands for the highest layer: chochma (“wisdom”), or, if you like, synthetic understanding, creativity. The levels of “meta-insight” that allow you to apply the structural principles of that which exists, for creating something new.

Our current educational system effectively sacrifices insight on the altar of creativity (or, worse, the students’ self-esteem) — while at the same time, perversely, ensuring that students only have quite shallow knowlegde by declaring a kind-of war on memorization at exactly the ages children most easily learn by rote. The end products are students that have never progressed beyond some nuts-and-bolts knowledge picked up by imitation—and even that is not to be taken for granted.

The system stunts students while claiming to empower them, and it boosts a brittle, hollow self-esteem that shatters on the first contact with reality. It “creates a desert, and calls it peace.” Or self-esteem, “or something”

Saturday delight, Chanukah edition: Rami Kleinstein, “All your wonders have not yet ceased”

Happy Festival of Lights/Chag urim sameach!
Happy Festival of Dedication/Chag Chanuka sameach

In honor of the holiday, not my usual classical, prog-rock, or electronica fare. but an Israeli pop song that is a paean to this small, weird, and wonderful country: Rami Kleinstein’s “Od lo tamu pela’ich” —”All your wonders have not yet ceased”.

“Ulpan la-inyan” has a pretty accurate translation, which I’m quoting here:

ארצנו הקטנטונת, ארצנו היפה
מולדת בלי כותונת, מולדת יחפה
קבליני אל שירייך, כלה יפהפייה
פתחי לי שערייך אבוא בם אודה יה.

בצל עצי החורש, הרחק מאור חמה
יחדיו נכה פה שורש אל לב האדמה
אל מעיינות הזוהר, אל בארות התום
מולדת ללא תואר וצועני יתום.

 

Our little land, our beautiful land
Homeland without robes, homeland barefoot
Accept me among your songs, beautiful bride
Open your gates, I’ll come forth and praise G-d.

In the clearing trees’ shade, far from sun’s light
Together shall we plant into the earth’s heart
To the shining springs, to the groundwater wells
Homeland without figure, orphan gypsy.

עוד לא תמו כל פלאייך
עוד הזמר לו שט
עוד לבי מכה עם ליל
ולוחש לו בלאט:
את לי את האחת
את לי את, אם ובת
את לי את המעט
המעט שנותר.

Your wonders have not ceased
The song has yet to sail
My heart still strokes at night
And whispers in the dark:
You are for me the one
You are for me mother and daughter
You are for me the little,
little that remains.

נביאה בבגדינו את ריח הכפרים
בפעמון ליבנו יכו העדרים,
ישנה דממה רוגעת
וקרן אור יפה,
ולאורה נפסעה ברגל יחפה.

עוד לא תמו כל פלאייך…

We bring with our clothing the village scent
To our heart’s bell shall the flocks stride
There is a calming silence
And a pretty ray of light,
And to its light we tread barefoot.

Your wonders have not ceased…

And since it’s also the Sabbath, another song by Kleinstein, “Small gifts,” which is an ode to the Sabbath and to the transmission of Jewish heritage:

[Translation by the YouTube poster, with a few slight corrections.]
Another Friday, breathing the air,
Light and shadow are playing “tag” again.
The table is set, childhood photos on the wall,
Processions in white are returning from shul,
And that smell which scratches my heart-
Sneaking in and opening doors
To a small joy,
To the same old song which is being passed along the generations.
Small gifts
Someone has sent me small gifts
Shards of intent, circles of belief
Small gifts
Such as the strength to accept what I lack and what I possess
What more can one ask for?
Another Friday, a balcony, and a newspaper,
The sun, like worries, is slowly being erased,
Simple melodies crawl through the window
and there is no longer any storm which can hide the silence.
To a small joy
To the same old song which is being passed along for generations.

Post-Yom Kippur reflection on intergenerational guilt

During the Yom Kippur service, we repeat many times the “Vidui” (confession) prayer. While reading the commentary in the Artscroll Machzor (AM below), I was struck by the gloss on the line

‘But we and our ancestors have sinned’ (אבל אנחנו ואבותינו חטאנו)
The gloss asks: why are the sins of ancestors mentioned, which we did not commit? And indeed, Leviticus 26:39-40 reads (KJV translation):
And also in the iniquities of their fathers shall they pine away. [But] if they shall confess the iniquity and the iniquity of their fathers…
Now does that mean that the people of Israel today are on the hook in perpetuity for, say, the sin of the Golden Calf? The implications of a “yes” answer for contemporary political reparations debates in the US speak for themselves: are present-day nonblack, non-aboriginal Americans on the hook for slavery abolished in 1865, or for the tragedy of the American Indians? (Actually,  the “reparations” advocates go one step further and expand the “blood guilt” to people whose ancestors weren’t even in the US in those times!)
Closer to home: what does Lev. 26:39-40 imply for the responsibility of present-day Germans for the Shoah and other genocidal and democidal campaigns that happened before the defeat of National Socialism? That is, do people who were born or came of age after these crimes against humanity were committed bear some sort of blood guilt?
As pointed out in AM, the Talmud (TB Sanhedrin 27b) explains that we are punished for our ancestors’ sins only if we approve of their way of life, and especially if we adopt it.
The Moroccan Jewish Torah commentator Rabbi Chaim Ibn-Attar, in his commentary Or haChaim, notes ad loc. Lev. 26:40 that a proper understanding of our ancestors’ sins is often a prerequisite of repentance. Paraphrasing AM, sometimes we accept family or community traditions as a proper way of life because ‘it’s always been done this way and no-one was ever punished.’ Thus we are to ‘confess’ — i.e., acknowledge — such sins of the past.
If true teshuva is achieved (repentance, but literally: “return” [to G-d] or “backtracking” from the evil ways) then the guilt has been washed away.  The Torah describes Amalek as what amounts to the first terrorist (Deut. 25:17-18): the Amalekites avoided combat with the Israelite warriors but lay in ambush and attacked the women, the children, and the elderly. Indeed, Amalek becomes a symbol, or a synecdoche if you like, for mortal enemies of the Jewish people that arise in every generation.
The villain in the book of Esther, Haman, is identified as a descendant of Amalek. But the sages also refer to Shimon and Levi has “having the seed of Amalek in them”, making it clear this is not a matter of biological descent.
And the Talmud (TB Gittin 57b) indeed gives a long list of descendants of evildoers who have now embraced the Torah, including “the descendants of Haman [and hence of Amalek] are now students of Torah in Bnei Brak” (see also TB Sanhedrin 96b). They have made full teshuvah, have fully rejected the poisonous doctrine and practices of Amalek, and hence are cleansed of his guilt.
Summing up: Judaism rejects the concept of intergenerational guilt in the narrow sense. In a broader sense, it does extend the guilt to descendants who continue walking in their ancestors’ ways, but once the descendants make a clean break with those behaviors and attitudes, they also make a clean break with the guilt.

Tisha be-Av

Today marks the fast of the Ninth of Av (Hebrew: Tisha be-Av), the saddest day on the Jewish calendar. On this day, we observe a full 25-hour fast (sundown to sundown) and observe some mourning customs. In the synagogue, the Book of Lamentations is read. Work is not forbidden (I am in fact working today), but in Israel, Tisha be-Av is an optional day off, as many find working (efficiently) difficult owing to light-headedness or dehydration (don’t forget this is high summer here).

Originally, Tisha be-Av marked the destruction of the First and Second Temples, coincidentally on the same day of the Hebrew calendar in 587 BE and 70 CE. Over the years, however, further calamities befell the Jewish people on or near that day. Below follow some of the major ones.

  • August 4, 135 OS (9 Av, 3895): the crushing of the Bar-Kochba rebellion by the Roman occupiers. The last Jewish stronghold at Betar was crushed, the site of the former Temple plowed over by order of the Roman Emperor Hadrian, and the land that was hitherto known as Provincia Judea punitively renamed Palestina. [This is, BTW, the first recorded usage of that term, taken from the seafaring people known as the Pelishtim or Philistines who used to dwell in the Ashdod/Ashkelon/Gaza region of the coastal plain.]
  • July 18, 1290 OS (9 Av, 5050): expulsion of the Jews from England
  • July 22, 1306 OS (9 Av, 5066): ditto from France
  • July 31, 1492 OS (7 Av, 5252): Gerush Sefarad: a royal decree gave the many Jews of Spain the choice between expulsion and conversion to Catholicism. Many of those who did convert (Conversos or Nuevos Cristianos) secretly continued to adhere to Jewish customs: these so-called Marranos faced torture or death when caught.  Many others found temporary refuge in Portugal, only to be faced with the same choice five years later. Sephardic Jewish communities around the Mediterranean basin, as well as in some northern European port and trading cities, were founded by refugees who left wherever ships would take them. The oldest synagogue on US soil was, in fact, established in 1654 by Marranos “come out of the closet”.

The Holocaust (Hebrew: Shoah = catastrophe) is itself linked multiple times to this date:

  • August 1-2, 1914 (9-10 Av, 5764): Germany entered World War One. While this did not directly involve or affect the Jewish people as such, the aftermath of WW I created the conditions for the rise of National Socialism, and hence indirectly led to WW II and the Shoah.
  • July 31, 1941 (7 Av, 5701): Reich Marshal (and de facto deputy Führer) Hermann Göring (y”sh) issues a written order to SD-chief Heydrich (y”sh) to “Expanding on your earlier orders […] I order you to submit to me soonest, a comprehensive plan for the organizational, practical, and material preparations for the sought-after Final Solution of the Jewish Question“. [To the best of my knowledge, this is the first time this phrase appears in an official document.]
  • July 23, 1942 (9 Av 5702):  the first deportations from the Warsaw Ghetto to the extermination camp at Treblinka took place.

Indeed, some religious Jews favor commemorating the Shoah on Tisha be-Av rather than create a separate memorial day. They had the support of Menachem Begin (prime minister 1977-1983), whose parents and brother had been murdered by the Nazis (y”sh) and who himself had narrowly escaped their clutches. However, this proposal did not gain adequate support, and thus Yom HaShoah, with its more secular complexion, continues to exist side by side with Tisha be-Av.

Finally, it is written in the Talmud (Yoma 9b) that the Second Temple was destroyed because of sin’at chinam — baseless hatred that had Jews too obsessed with factional infighting to be able to form a united front against the common enemy. I have a feeling that if the sages of the Talmud could have been put in a time machine and see the situation in the West today, that they would sadly have nodded in recognition. “Verily, there is nothing new under the sun.”

 

Book review: “Countdown to Valkyrie: The July Plot to Assassinate Hitler” by Nigel Jones

https://www.amazon.com/Countdown-Valkyrie-JULY-ASSASSINATE-HITLER-ebook/dp/B00DN5U49Q/

This book is an underrated gem. I’ve read quite a few tomes on the history of the anti-Nazi underground in Germany, starting (back in my teens) with Hans-Bernd Gisevius‘s inside story “To the bitter end”, a book as entertaining as it is self-serving. Peter Hoffmann at McGill University has written more scholarly treatments, but this volume, at less than $5 in eBook, offers a concise and very readable one-book summary.

The title tried to create a tie-in with the movie “Valkyrie” (on which Hoffmann worked as a historical consultant). Readers looking for a lot of material on the July 20 Plot (a.k.a. Operation Valkyrie) and its leader Col. Claus Schenk, Count von Stauffenberg, will not be disappointed. Yet many of the earlier plots are covered in some detail. Allow me a brief summary of some that really stood out.

In the lead-up to the Czechoslovak adventure, a number of senior army officers around the ousted Chief of the General Staff, Ludwig Beck, and Abwehr second-in-command Col. Hans Oster had planned a putsch, as they expected a major debacle in a battle against the fairly well-armed Czech Army, especially if the French intervened on their side. The cravenness of the Chamberlain and Daladier governments led to Czechoslovakia falling in Nazi hands without a shot being fired, albeit in two installments: Sudetenland at first, the rump state second. This unexpected success gave Hitler (y”sh) a boost and took the wind out of the sails of the would-be putschists.

On Nov. 9, 1939, just minutes after the Führer had prematurely left the Munich beer hall where he had delivered a speech on the anniversary of his abortive 1923 coup, a powerful bomb went off, killing over a dozen people and wounding many others. The bomb maker was a journeyman and clock maker named Georg Elser, a lone wolf (with clear signs of being “on the spectrum”) who had patiently hollowed out a space in a pillar behind the speaker’s rostrum and concealed a bomb with redundant detonator clocks of his own design and construction.  (The explosives were pilfered at a quarry where he had taken on a job for that purpose.) Elser was caught while trying to cross the border into Switzerland: he was interrogated for years, as the Gestapo could not believe he had acted alone and kept looking to pin the operation on British intelligence. In fact, SD-spy master Walter Schellenberg, posing as an anti-Nazi Wehrmacht officer, managed to entrap two British MI6 operatives , thus ensuring Whitehall would never want anything further to so with anti-Nazi conspirators in the Wehrmacht.

Elser, who was shot near the end of the war as the Allies were approaching, acted out of left-wing political convictions. The French-speaking Swiss Maurice Bavaud, on the other hand, was a devout Catholic who sincerely believed Hitler was the Antichrist and that killing him was his religious duty. He attempted to shoot him during a commemoration parade in Munich but was, ironically, prevented from getting a clear shot at the target by the arms of other spectators suddenly going up in the Nazi salute. He was caught while trying to get a free ride on a train to Paris, confessed, and was guillotined in 1941.

Two men actually planned suicide bombings. Cavalry captain Rudolf Baron von Gersdorff  had been recruited, shortly after the invasion of the USSR, into the conspirator cell around Henning von Tresckow and his adjutant Fabian von Schlabrendorff at Army Group Center headquarters. The most revolting part of Gersdorff’s duties was coordination between the army and the  SS Einsatzgruppen (mass murder squads) operating in their rear: while there is no evidence he was an eyewitness, he must have been aware of what they were doing. On March 21, 1943, Gersdorff was to give the Führer himself a tour of captured Soviet weaponry at the old Berlin armory. He arrived with a bomb in his pockets — captured British plastique explosives, with a 10-minute ‘time pencil’ detonator. The tour was scheduled to last 30 minutes: Gersdorff primed his detonator, thinking within 10 minutes he and his target would be blown into the next world. Alas, Hitler rushed through the exhibit in a few minutes, leaving Gersdorff with a bomb about to go off, but no target. He rushed into a restroom and managed to yank out the time pencil just before the acid had eaten through. Gersdorff survived the war to later found a voluntary ambulance and emergency relief service, the Johanniter Unfall-Hilfe (St.-John’s Accident Assistance), under the auspices of the Lutheran branch of the Knights Hospitaler — the Johanniterorden, in which his family had been very active and he himself was an Honorary Commander.

Another would-be suicide bomber was Capt. Axel Baron von dem Bussche. He joined the underground after witnessing the machine-gunning of the Jews of Dubno — he even wanted to strip out of his uniform and join the victims. Being over two meters tall with poster-boy “Aryan”  looks, he was to model the new Army uniform and greatcoat design for the Führer — and planned to hide a suicide charge in it, this time with a five-second detonator taken from a hand grenade. His plan was to embrace his target and blow them both up. As fate would have it, the train on which the consignment of uniforms ‘traveled’ was destroyed in an Allied air raid, and the event called off. von dem Bussche returned to the front shortly after, was severely wounded in battle (he lost one leg) and spent the remainder of the war in hospitals and convalescence. He survived the war to later become a senior official in the Evangelical Lutheran Church of Germany.

Ewald-Heinrich von Kleist-Schmenzin (son of another conspirator, and related to both Field Marshal Paul-Ewald von Kleist and the 19th-Century Romantic poet and playwright Heinrich von Kleist) was to make a third suicide bombing attempt, but the Führer canceled his appearance at the last minute.

Yet another noteworthy plot was actually shown briefly at the beginning of the movie Valkyrie. A bomb with a time pencil was hidden inside a case ostensibly holding two large bottles of Cointreau liqueur, which was given to one of Hitler’s adjutants, Lt. Col. Brandt — who traveled with the Führer on board of the latter’s personal FW 200 “Condor” plane — to take with him to Berlin for handing over to Gen. Helmuth Stieff who had supposedly won a bet for this liqueur. Alas, the cold during the flight appears to have caused the detonator to malfunction, and the bomb did not explode. Fabian von Schlabrendorff flew out to Stieff  the next day to go retrieve the infernal device. (Brandt would later succumb to his injuries from the July 20 bombing.)

(Cinematographic note: In the movie, Junkers JU 52 passenger/transport planes — airworthy specimens of which still exist — were shown instead of the Condor, as well as of the Heinkel 111 on which Stauffenberg actually flew to Berlin.)

As one can see from all the “von”, “Graf” (Count), and “Freiherr” (Baron), many of the military plotters were scions of noble families with long military traditions. Yet I was not quite aware, until reading the book, of several of the linchpins in the plot being related by blood or marriage. For example: Col. Henning von Tresckow, the center of conspiracies at Army Group Center, was a first cousin of his adjutant and co-conspirator Fabian von Schlabrendorff (who survived the war thanks to a miracle, see below);  Col. Cäsar von Hofacker, at the center of the Paris cell, was a first cousin of Stauffenberg; while the Protestant theologian and martyr Dietrich Bonhoeffer was the brother-in-law of Hans von Dohnanyi, one of the main conspirators at the Abwehr (as Military Intelligence was called). A number were devout Christians, either Lutheran (Tresckow, von dem Bussche, Bonhoeffer), or Catholic (most notably Stauffenberg himself). [The book does not point out that quite a few were knights in the Johanniterorden — not such Gersdorff as described above, but also von dem Bussche, Kleist, and others.]

Motivations are shown in the book to be varied. Most of the officers initially approved, enthusiastically or grudgingly, of the new regime. Some turned against it after the first foreign adventures (e.g., the deposed Army Chief of Staff, Colonel-General Wilhelm Beck), or in the wake of the railroading of Field Marshal von Blomberg and Col.-Gen. Baron von Fritschopponents of the invasion plans who had been ousted on trumped-up morals charges. Others joined the underground after witnessing atrocities (e.g., von dem Bussche), yet others after seeing myriad comrades die due to Hitler’s grandiose and ever more dilettantish, delusional, and disastrous military decision making. Sure, there were also some ordinary malcontents, such as Berlin police chief Wolf Count von Helldorf who had been passed over for promotion. And yet others, who at first had approved of the war of expansion, wanted to “save what could still be saved” when the tide of war had decisively turned against Nazi Germany. Yet at the other extreme, the linchpin of the Army Group Center conspirator cell, Col. Henning von Tresckow, explicitly stated that an attempt on Hitler must be made on moral grounds even if it were hopeless: “Then, just as G-d would have spared Sodom for the sake of ten righteous men, He will spare Germany.”

Much ink has flowed about the July 20 plot, which is covered here in great detail. Without rehashing the story, it is worth emphasizing that this was not a mere assassination plot but a comprehensive takeover plan with three components: (a) the assassination itself; (b) the installation of a new government representing all Weimar-era democratic parties as well as the military; (c) a plan for subduing the SS and Party leadership and asserting military control over the capital and other nerve centers — under cover of a contingency plan named Unternehmen Walküre [Operation Valkyrie] for deployment of the Ersatzheer (Reserve Army) against an uprising by the myriad foreign forced laborers in Germany. Part (c) was only implemented thoroughly and efficiently in Paris: in Berlin itself, desultory planning and indecisive leadership led to disastrous results, such as radio stations remaining under the control of the loyalists. Alas, the decisive, practically-minded, and seemingly utterly fearless Stauffenberg could not be in more than one place at a time.

The author addresses the question why none of the attempts succeeded. He points to the near-miss of the Elser bomb, as well as the successful assassination of “the Butcher of Prague” Heydrich (y”sh) in 1942, as factors that led to (a) a drastic reduction in public appearances of Hitler; (b) ever more elaborate security measures, with physical access increasingly being limited to only the most trusted parties (Stauffenberg, as the chief of staff of the Reserve Army, was invited at situation conferences at Führer Headquarters); and (c) the Führer deliberately introducing an element of unpredictability in his schedule, showing up early or late for events, or canceling appearances at the last minute.

Sudden access interdictions forestalled, for instance, the March 11, 1944 attempt of Capt. Eberhard von Breitenbuch. An aide to Field Marshal Ernst Busch at the time, he was to accompany his boss at a briefing for the Führer at the Berghof. He would of course have to hand over his service weapon before entry, but had concealed a pistol elsewhere on his person, with which he planned to shoot Hitler. Alas, the SS guards had been ordered, earlier that day, no longer to allow aides into the conference room. Unlike many, Stauffenberg had fairly frequent access — he was the Chief of Staff of the Ersatzheer (Reserve/Replacement Army), subject to insistent queries as to how he proposed backfilling the mounting losses on especially the Eastern Front. (At the time of Valkyrie, Operation Bagration, a.k.a. the Destruction of Army Group Center, was in full swing.)

It surely did not help matters that the concept of operational security apparently was  unknown to some of the  key plotters, most notoriously to civilians such as the prime minister-designate, deposed Leipzig mayor Carl Goerdeler. But also some military men such as Stauffenberg’s own adjutant, Lieutenant von Haeften, were maddeningly loose-lipped, making one wonder just how many of them were under Gestapo surveillance.

My personal theory is that SS chief Himmler (y”sh) knew of the plot, but allowed it to proceed, hoping to either become the next Führer in the event of success, or to greatly strengthen the position of the “loyal” SS against the Wehrmacht in the event of failure.

Some anecdotes fall into the “unlike reality, fiction must make sense” category. Let me single out three. (1) The revised Valkyrie plan was typed up by Mrs. von Tresckow and Gen. Olbricht’s secretary at the Bendlerblock, named Margarethe von Oven. Both ladies wore gloves while typing and handling the documents, to avoid leaving fingerprints. Ms. von Oven was arrested and held for two weeks, then released. (2) While recovering from his war injuries in North Africa (including the loss of his right hand, his left eye, and two fingers on his left hand), Stauffenberg refused morphine and preferred to endure excruciating pain rather than run the risk of becoming addicted. The “Valkyrie” director reportedly struck that passage from the script as “nobody will believe this”. (3) On the very day that Fabian von Schlabrendorff’s show trial before the Volksgericht kangaroo court was to take place — which almost certainly would have ended with an agonizing execution by no-drop hanging the same day — an Allied air raid struck the building, and “hanging judge” Roland Freisler was killed on the spot when the ceiling collapsed under a direct hit. When the case came to court again under Freisler’s successor, the Allies were approaching, and the judge acquitted Schlabrendorff on a peculiar technicality — his confession had been obtained under torture, and was therefore technically invalid even under the Third Reich’s perverted legal code. Upon his ‘acquittal’, Schlabrendorff was immediately taken to Sachsenhausen concentration camp, then moved ever further South until his group of ‘prominent prisoners’ — which was to be executed by their SS guards in the event of imminent capture or escape — was rescued by a regular army group under Wichard von Albensleven, who then handed them over to the approaching Americans. Schlabrendorff eventually became a Supreme Court judge in the Federal German Republic.

The book is well-edited: once or twice I had a “fact checker asleep at the wheel” moment, such as the reference to a “Brigadier-General” — a nonexistent rank in the Wehrmacht, where the table of ranks jumped straight from Oberst (full colonel) to Generalmajor, with an additional rank of Generaloberst (“Colonel-General”) sandwiched between General and Field Marshal. Such lapses are, however, thin on the ground.

All in all, if you are only going to read one book about the German anti-Hitler resistance, this would be an excellent choice.

J. S. Bach, Christmas Oratorio BWV 248

Merry Christmas to my Christian readers, Facebook friends, and tweeple!

In honor of the holiday, herewith Bach’s Weinachtsoratorium BWV248 (Christmas oratorio). The full text and translation can be found here.

Bach was a devout Lutheran all his life: at great expense, he procured a collection of theological works that, in his day, would have been the pride of many a church. (I got to see a portion of it with my own eyes, during a visit to his birth house in Eisenach, presently a museum.)

You don’t have  to sit through the whole thing :), as rewarding as that experience will be: just the opening “Rejoice!” will put you in the mood for holiday mirth.

Here is a somewhat “historically authentic” performance conducted by John Eliot Gardiner :

Those of us with absolute pitch may prefer this performance by the King’s College Choir and the Academy of St. Martin In The Fields, on modern instruments tuned to A=440 rather than Baroque chamber pitch.

Enjoy!

PS: today is also Isaac Newton Day (born December 25, 1642 O.S.). For non-Christians, as well as for those Christians of the Eastern Communion who observe the holiday according to the Julian calendar, this can be an alternative observance 🙂

 

In a place where there are no…

A brief vignette for the Sabbath:

During the long summer months, it is customary to read and study Pirkei Avot (freely: Ethical Maxims of the Fathers) following the Sabbath afternoon service.

This short tractate from the Mishnah has always been a source of inspiration to this writer. A full English translation can be found here, although I always would keep an eye on the Hebrew original.

One saying I will highlight today is at the end of Pirkei Avot 2:5: u-ba-makom she-ein bo anashim, tishtadel lihyot ish (ובמקום שאין בו אנשים תשתדל להיות איש). This statement, because of the multiple meanings of anashim, is almost as polyvalent as (l’havdil) that quintessential Southernism, “bless your heart”. I can think of at least three meanings:

  1. translating “anashim” literally as “men”:
    “and in a place/situation where there are no men, strive to be a man”. That is how the phrase is understood in modern Hebrew: in a situation where nobody has the required courage/cojones/beitzim, you should at least try to “grow a pair”.
  2. However, in Hebrew (which has no neuter gender), “anashim” can also refer to “men and women”, i.e., human beings. Or, in Yiddish, menschen (literally: human beings; idiomatically: upright, strong yet compassionate human beings). Then the quote becomes:
    “and in a place where nobody behaves like a mensch, try to be a mensch“.
    This is the reading beloved of liberal synagogues, but true to the “broken clock rule”,
  3. There is another reading that occurred to me the other day.
    When you see something that needs doing, it’s not obvious others are already doing it, and you can do something: take up your responsibility and do not assume others will do so in your place.

Shabbat shalom.

Dedicated to the speedy recovery of Sarah bat Sharon

On “Protestant” and “Catholic” Jews

An American Jewish visitor to our Israeli (NCT Base East) home wondered why, if there are so many non-Orthodox Jews in Israel, there are so few Reform ‘temples’ (sigh).

In fact, an immigrant from Antwerp came up with the best response: “American Jews are protestant Jews — Israeli Jews are Catholic Jews”.

What?! You say. No, his response made perfect sense. Allow me to elaborate.

In Catholic countries, there is one church — the Roman Catholic (literal meaning: universal) church. There is no competing ‘Liberal Catholic Church’ (okay, on the other side of the spectrum there are small traditionalist breakaway groups you could compare to the chareidim). The population spans a spectrum in observance from those who piously and diligently attend to every daily and weekly observance, via those who come to church once a week and otherwise may say some prayers, via those who come on a semi-regular basis, to the “twice-a-year Catholics” (Christmas and Easter), to those who only show up for life-cycle events. All of them are considered ‘Catholics’, good, bad, or indifferent.

In Protestant countries, if you had a fundamental disagreement with the established church (C of E, Lutheran,… depending on the country) and you found enough people who agreed with you the default option was to start a new prayer house of your own, which might grow into another denomination. At one level, this ‘unity in diversity’ has been a fount of strength for protestantism; at another level, it has been a source of fragmentation.

About half of the Jews in Israel (or their immediate ancestors) immigrated from Muslim countries. (They are often misleadingly named ‘Sephardic’ — as many of these communities are closer in ritual to the Jews of the Spanish Expulsion than to Ashkenazi Jews’ — but a more accurate term would be Yehudei Artzot haIslam [Jews from Muslim Countries].) These communities always operated on the ‘Catholic’ model: there was one  ‘denomination’, it was religiously Orthodox, but was very tolerant of less-than-perfect observance on a personal level. As long as you respected the rabbi and the community elders, driving to the soccer game after Saturday synagogue services was/is no big deal — but nobody would think of packaging this as a new form of Judaism. Tell Jews like that about Reform Judaism — be it in Israel or in France — and the response will be basically ‘huh?’

In contrast, the birthplace of Reform Judaism was a very different country: Germany. It arose there in the early 19th Century as one response to a phenomenon that largely passed by the Islamic countries: the Enlightenment and its (mostly Ashkenazi-)Jewish counterpart, the Haskala. In response to its perceived early excesses, two new movements arose: on the one hand, modern-Orthodoxy — which combines Torah Judaism with an openness to secular learning — and on the other hand, Conservative Judaism, which as a movement tries to steer a middle course between Reform and Orthodoxy. While Reform- and Conservative-like congregations sprang up in other countries (e.g. the Neolog movement in Hungary, which in Israel would be called Masorti, see below), by far their biggest success story was the United States. Why? The first major Jewish immigration wave (post-1848) came from German-speaking lands, and thus (although a few Orthodox synagogues have existed in the USA since Colonial days) the “establishment” congregations became first Reform, later a mix of Reform and Conservative. When the Great Jewish Migration from Eastern Europe hit American shores 30-40 years later, the newcomers did set up their own Orthodox and chasidic congregations, but especially the Conservative ones quickly gained a following among immigrants eager to acculturate.

In other words, just as the US diaspora is a sui generis  success story, so is the blossoming of Reform and Conservative Judaism in the USA a unique success story born out of circumstances and ‘being in the right place at the right time’. But just like the predominant non-Jewish religion in the USA, protestantism, American Judaism is a multidenominational affair, even though the differences between Jewish denominations are more about observance than about points of theology.

There is a flip side to the phenomenon of non-Orthodox denominations. In countries where these were strong,  Orthodox communities felt conflicting impulses: ‘go with the flow’ to keep their flock, or rather become more rigid to offer a clear alternative? By and large, the second won out, and typically American Orthodox congregations will expect you to actually be observant at their level to join, or make a good-faith effort to be so. Even in the age of the ba’al teshuva (‘born-again Jews’) movement, the latitudinarian approach of a Moroccan- or Algerian-born Orthodox rabbi (mixing fairly strict ‘official’ doctrine with great personal indulgence) will typically not be theirs. Which is only natural: after all, if people want to live as Reform or Conservative Jews, they have those other places to go to?

Back to Israel now. So we have a bit under half the Jewish population that  was either born in, or descended from, Islamic countries with a ‘Catholic’ Jewish community. Most of the recent Russian immigrants had no religious exposure at all (and a purely ethnic/cultural conception of Jewishness). Israel’s “founding fathers” by and large all immigrated from the former Pale of Settlement (spread over present-day Poland, Belarus, Ukraine, Moldova, Russia, …) — places where effectively religious pluralism was not between Reform and Orthodox, but between competing streams of Orthodoxy. The “yekkes” (German Jews) and “anglo” immigrants were the only two major(-ish) groups that came out of a ‘Protestant’ Jewish ambit.

As a result, Jewish religious life in Israel quickly acquired its ‘Catholic’ character: denominationally orthodox, in varied shades of observance. Significantly, an Orthodox Jew is not said to be ortodoksi (a loan word to begin with) but dati (religious) or shomer mitzvot (observing the commandments), with chareidi (lit: “trembling” [in awe of G-d]) reserved for the ultra-Orthodox (“blackhats”). A Jew who mostly keeps the ritual commandments but not all the way will self-identify as masorti  (“traditional”): in practice, in an Israeli context (with often still a 1-day weekend), that means somebody who keeps the dietary laws quite strictly (at least at home) but may engage in recreational use of electronics and motor vehicles on the Sabbath. But even somebody who self-identifies as chiloni (secular) may in practice still be more observant of Jewish law than 90% of US Reform Jews: they just may never set foot in a synagogue except for a family event. As an Orthodox wag had it: tell an Israeli secularist to come to an Orthodox synagogue, and he’ll say ‘no!’; tell him to come to the Reform synagogue, to the Russian Orthodox Church, or to a Hare Krishna center, and the answers will be the same: ‘huh?’.

The first Reform congregation (Har-El in Jerusalem) was founded in 1958, and despite massive efforts by the World Union for Progressive Judaism (the Reform federation), Reform has remained a marginal movement in Israel that is (among those who even know it exists) widely regarded as a foreign import.  The degree to which the Israeli Reform movement has allowed itself  to be politically identified with the far-left Meretz party (which represents mainly the Haaretz readership, enough said) does not exactly help matters. From what I have seen of Reform services in Israeli, they are more traditional than US ones (admittedly a very low standard).

Masorti Judaism (which is what Conservative Judaism calls itself in Israel) has had somewhat greater success attracting “native” Israeli congregants. In part this is due to (deliberate?) semantical confusion with the broader meaning of masorti (see above), but another main factor is its indeed decidedly traditional orientation. By US standards, the Israeli Masorti movement would be ‘conservadox’, and at least one such synagogue which I attended semi-regularly was using the mainline Orthodox prayer book (Siddur Rinat Israel) as recently as 10 years ago, and the corresponding High Holiday prayer books as recently as last year. Masorti Judaism has some following among Israelis who seek a more (gender-)egalitarian experience than is possible in a mainline Orthodox congregation (a few experimental congregations like Shira Hadasha in Jerusalem aside). Still, it has shown no signs of ever becoming anything other than a niche player here.

As an aside, it should be remarked that both the Hebrew Union College (Reform) and Jewish Theological Seminary (Conservative) maintain satellite campuses in Jerusalem where they expect their rabbinical students to spend at least one year.

Finally, there is a native-grown “secular yeshiva” movement where secular Jews meet in groups that study biblical and rabbinical source texts together. While a parallel can be seen to the havura phenomenon in the USA, it also reminds me of groups at the edge of the established  church in some historically Catholic European countries.

So, are Israeli Jews setting up altars and burning candles to saints? Heck no! But are they, sociologically more similar to the observance continuum in Catholic countries than to the denominational quilt of the USA or Canada? Sure, I’d say so.

Some of the worst things imaginable have been done with the best intentions

The front page of the Yediot Achronot had a story (sensationalist as is the wont of that paper) about a family tragedy.

Briefly: The head of the hematology department of a large hospital (I will not spell out his name out of concern for the privacy of the family — bad enough that the gutter press chose to do otherwise) was faced with a 34-year old daughter (he himself was 66) who struggled with cancer for over 3 years. Eventually she gave up and insisted that he put her out of her misery, which he did, and subsequently committed suicide, leaving a wife and two more children behind.

It is written “do not judge your fellowman until you have stood in his place” (Avot 2:4). I have not (G-d spare me) stood in this doctor’s place but have been in a closely related situation, which made me lose all respect for the (euthanasia-happy) medical establishment of the European country involved. (For the political establishment of said country, I lost none since I had none left to lose by then ;-)) Suffice to say that the participants in this “Greek tragedy” have suffered, and continue to suffer, enough without me shooting off my mouth on this specific case.

However, now the usual suspects (hyper-secularists, as well as those emoting rather than thinking) are calling for a law permitting active euthanasia — notwithstanding that Israel calls itself ‘a Jewish state’ last time I checked, that Jewish law prohibits active euthanasia in the strongest terms, and that it is also utterly incompatible not just with the Hippocratic Oath but with the Jewish versions thereof. (The situation regarding passive euthanasia is rather more complex, as has been recognized by a 2005 law.)

There is a well-known legal maxim in English: “terrible cases make for bad law”. Sometimes, moved to pity from a few individual heart-rending cases, lawmakers create laws, or judges legal precedents, that would have addressed these specific cases but have unintended consequences hundreds or thousands of times greater in magnitude for years or even centuries to come. Furthermore, dark forces can manipulate public sentiment on a few such terrible cases to generate public pressure for a change of law that suits their nefarious ends  — in this manner, somewhere in Europe, a nation was made to set the first steps on a slippery slope that led first to mass euthanasia of the mentally ill and special-needs children as having “lives not worth living” and “being too great a burden on those caring for them”, which then turned out to be the dress rehearsal for the murder of one-third of my people (plus an even larger percentage of Roma gypsies, as well as millions of Slavs).

It is, incidentally, interesting that the “T4-Aktion” (as the Nazi euthanasia program was known after the address of the headquarters of the program, Tiergartenstrasse 4 in Berlin) stands alone in the history of the Third Reich as an example where a widespread public outcry (backed, admittedly, by some prominent Catholic and Lutheran clergy) forced the regime to back down and discontinue it at least publicly.

It would be a tragedy on a cosmic scale if, moved by the Greek tragedy of a few individual families, the Jewish state of all countries would set the first steps down this “road to Hell paved with good intentions”. Fortunately, I would imagine that public support for such a law is mostly limited to the ‘Haaretz readers’ audience among the secular public, close to zero among the traditional public and the minority religions, and zero full stop among the Orthodox public.