In the Media
___________________________________
Lecture excerpts on YOU TUBE
from February 15, 2012 lecture at the Boca Raton Synagogue
http://www.youtube.com/user/ReneHLevy
http://www.youtube.com/watch?v=VU7SoVrkGe0
|
The Times of Israel
March 18, 2012, 1:46 pm
Opinion
The haredim: From divisiveness to ‘arevut’
The experience of the last few months suggests that the Jews require more emphasis on notions of peoplehood and mutual responsibility
By
Rene H. Levy
Diaspora Jews have always been proud of the fact that the state of Israel functions as a full-fledged democracy. Recently, this core strength of Israel has been the subject of numerous attacks, mostly as a result of highly publicized clashes involving the ultra-Orthodox (“haredi”) segment of Israeli society.
Reports that the state of Israel was heading toward an Iran-style theocracy, or a “Haredistan,” had to be denied. Editorial tones suggested that something unprecedented was taking place on the societal level, that it may be time for an Israeli civil war or that Israeli society is unraveling. A key observation was made by President Shimon Peres, who called the conflict in Beit Shemesh “a test for our nation to save the majority from the claws of a small minority that gnaws at the foundations of democracy.”
These events and their analyses have left several major questions unanswered. For example, how was it possible for the only eight percent of Israeli Jews that define themselves as haredi to bring Israeli society to the brink of civil unrest?
And how was it possible for such fissures to emerge precisely as the
state of Israel is facing the unparalleled Iranian threat of nuclear
genocide?
One possible answer is that building a seamless Israeli society requires more than two generations. In 2005 Natan Sharansky wrote that Israel “is a society made up of distinct groups that tend to keep mostly to themselves, put sectarian interests above national ones, and compete for control of the country. For a society that is still very much in its formative period, and in many ways still fighting for its survival, this does not bode well.”
Envy and scorn
Some basic teachings of social psychology illustrate the inherent weaknesses of a society subdivided in groups.
In any society, groups manage their collective goals, and their members, by using group emotions. Belonging to a group can be very powerful for individuals because “the group extends the self”; it provides identity, coherence and values and helps individuals resolve their anxieties and uncertainties.
A key aspect of group behavior is that groups organize themselves through two basic human emotions: envy and scorn. Just like it is natural for individuals to compare themselves to others, groups also feel they have to pay attention to other groups if they wish to control their own fate. But such comparisons tend to highlight discrepancies within the group. If a group feels that it is at a disadvantage for unfair or undeserved reasons, group relations can become volatile and result in collective action, including violence and aggression.
Jews are particularly sensitive to inequities among groups because they feel
connected to each other and because they share a deeply rooted Abrahamic
abhorrence of injustice.
Haredim are easy targets for media caricatures that portray them as holier-than-thou toward all other Jews, oblivious to gender equality, and
lawless.
These group characteristics apply to haredim because their identity, self-esteem and relevance are highly dependent on belonging to their group or particular sub-group. Such group identity becomes an issue if it outstrips the feeling of national identity or Jewish peoplehood. If a haredi Jew feels “I am haredi first, Jew second, Israeli third,” group identity becomes dangerous for society.
Haredim are also easy targets for media caricatures that portray them as
holier-than-thou toward other Jews, oblivious to gender equality, and lawless, emphasizing the fact that many of them do not serve in the army. This media campaign resonated with a broad anti-haredi banner raised by a large segment of Israeli society. Haredim are not oblivious to these depictions. Their sense that they are resented and despised has given rise to the emotional roots of inter-group aggression: short-term anger and long-term hatred. At that point, they become oblivious to the Iranian threat.
Focus on Jewish peoplehood
In addition to the recommendation that the prime minister fashion a new civic covenant between haredim and Israeli society, it is suggested that haredim take positive steps to regain the trust and respect of other Jews. At the same time, the large non-haredi segment of society should realize that Jews are highly sensitive to the opinions of other Jews. Therefore, for Jews, the pain of contempt is amplified.
Throughout our history, ‘arevut’ has been the “Jewish remedy” to the challenges posed by all types of group divisiveness.
It is also a matter of urgency to address the dangers of other instances of group divisiveness, particularly toward the six percent of Israelis living in Judea and Samaria, who may become ostracized as a result of protracted
misunderstandings, hurtful propaganda and resentment. Many Jews are more sensitive to stereotyping, criticism and exclusion by other Jews than to external threats to their survival.
The experience of the last few months suggests that the new generation of Israeli and Diaspora Jews requires more emphasis and focus on the notion of Jewish peoplehood. Jewish peoplehood is unique because it is based on the concept of
arevut, or mutual responsibility, which transcends individual allegiances to specific groups, whatever the label. Throughout our history, arevut
has been the “Jewish remedy” to the challenges posed by all instances of group divisiveness. Therefore, global action is needed to incorporate the teaching of
arevut in the curricula of schools, high schools and colleges.
If we take that single step, it may take no more than one generation for the Jewish people to become a true “light unto the nations.”__
Dr
Rene H. Levy is Professor Emeritus of Pharmaceutics at the University of
Washington and the author of the recently publishedBaseless
Hatred: What it is and What You can do about it,
where the issue of“Sinat Hinam” is approached in an analytical
fashion.
______________________________________________
Op-Ed:
When Will We Start Educating About Hatred?
Published:
Monday, December 19, 2011 10:40 AM
Jews regularly misuse the Nazi label, desecrating the memories
of millions of victims. Hatred, however, is an emotion that must be dealt with.
Educational institutions, take note!
The break-in by young “settler activists” has received
broad exposure in the Israeli and foreign media. Outside of Israel, the
coverage focused heavily on the “Nazi”
appellation used against a deputy brigade commander.
We, who are used to anti-Israel bias of the mainstream media,
could very well consider this type of coverage another manifestation of the
media’s chronic hunger for headlines. But not this
time!
Why?
Because “lines
have been crossed here” as stated by GOC Central Command Maj. Gen. Avi Mizrahi; also because of the unprecedented and ominous warning of Chief Rabbi Amar "The
greatest enemy is the specter of civil war. …….
We
must not remain silent. In silence there is danger.”
He went on to “call
on everyone to be vigilant and consider the dire consequences
of
such actions”.
The Chief Rabbi’s use of words such as “civil war” is nothing
less than frightening. In response to his call, we should not only speak
up but also chart a course of action.
To that effect, I submit that there is one principal reason that we have reached
the break point where “lines have been crossed” and the “specter of civil war”has to be invoked: it is because educational institutions, religious and
secular, have ignored serious teaching of the human (Jewish and non-Jewish)
emotion of hatred.
An obvious demonstration of ignorance regarding the nature of hatred is
manifestated by many Israeli and Diaspora Jews for whom the word “hatred” has
become synonymous with “Nazi hatred”. Ironically, in the case at hand, while
Maj. Gen. Mizrahi stated "In 30 years of service, I've never seen Jews express such hatred toward our soldiers", omitting the left's weekly vociferous anti-IDF demonstrations, his own deputy brigade commander was called a “Nazi”. The person he called a hater was the one hurling the slur of Nazi to the soldier.
It seems as if we, Jews, know of only one yardstick for hatred,
Nazi-hatred, i.e., the hatred we experienced at the hands of the Nazis. Such a
degree of ignorance is not acceptable because it is dangerous for the Jewish
people as a whole.
In view of the current events, we should ask ourselves:
- What does it mean when a Jewish“hater”, whether he is a
hareidi-religious citizen, leftist demonstrator or price tag
rioter, calls an IDF soldier a “Nazi”? What does the label “Nazi”
signify when that very soldier’s grandmother was a Holocaust
survivor?
- How does one segregate between“soldier-hatred” as described by
Maj.Gen. Mizrachi and the “Nazi-hatred” felt by the assailant? Or more
generally, is Jew-to-Jew hatred qualitatively or quantitatively different from
the established Nazi hatred of Jews?
All Jewish children should be able to answer these questions,
wherever they live in large cities in Israel or the Diaspora or in
Judea/Samaria. Our soldiers and our police officers should also be trained in
the basic understanding of hatred. Hatred has multiple faces and multiple levels
that cannot be understood without the use of recent scientific advances allowing
the coupling of neurobiology and psychology.
In response to the Chief Rabbi’s warning, it is necessary but
not sufficient to condemn certain words or acts or issue resolutions or pledge
dialogue. When we are on the brink of civil war, it is time to utilize all
available means to begin re-building our future.
The time has come for leaders of teaching institutions
(religious and secular, in Israel and the Diaspora) to institute formal classes
on hatred using the most advanced electronic and scientific educational
resources.
In addition, the global directory of Holocaust Museums lists more than sixty
institutions in seventeen countries, with twenty five in the United States. The
time has come for those institutions to help all Jews understand that human
hatred includes more than the Nazi yardstick. How can these institutions remain
silent about Jew-Jew hatred when it is we, the Jews, who contributed to the
world the very notion of “baseless hatred” (in Hebrew Sinat
Chinam)?
How can they continue to focus on Nazi hatred when Jews
regularly misuse the Nazi label thus desecrating the memories of millions of
victims?
Until in-depth educational programs about hatred are created and
distributed, ignorant Jewish haters will continue to behave as victims and feel
justified to label an IDF soldier as a Nazi. We should remember that we cannot
change what we do not understand.
______________________________________________
Yomim Nora'im 09/20/2011
1 Comment
YOM KIPPUR, JUDGMENT AND INTER-PERSONAL
RELATIONSHIPS
The Yom
Kippur experience is unique, for some amazing, for others transformative. To
maximize the quality and intensity of that experience, there is a tried and
tested recipe: anticipation and preparation. The anticipation/preparation
dimension of Yom Kippur is already implicit in the calendar since the
awesomeness of Rosh Hashana and its sounds of the shofar make Yom Kippur the
ultimate destination of those ten days uniquely set aside for “teshuvah” or
return. Many approaches have been proposed to optimize the preparation for YK
and enhance its experience. Here we will focus on one aspect: the concept of
judgment and its various dimensions.
The essence of the day of Yom Kippur is atonement and atonement inherently includes judgment. Yom Kippur is preceded by Rosh Hashana which itself represents an awesome day of Judgment. In both instances, we are the objects of judgment, judgment by G-d. However ,the
judgment of Yom Kippur is unique in that we are not just passive; we are
expected to participate (through confession “viddui” and “teshuva) and thus
have the potential to alter the outcome. Thus a critical aspect of preparation
for the Yom Kippur experience is to anticipate our judgment by proactively
undertaking self-judgment. Through self-judgment, we perform a realistic
assessment of how our behavior has met G-d’s expectations. That assessment
includes achievements as well as shortcomings. On Yom Kippur we take ownership
of our behavior and articulate our shortcomings in the form of “confession”
(“viddui”). If that articulation includes remorse and a sincere desire to
abandon the “shortcomings,” then the Y0m Kippur experience can deliver its
highest prize: forgiveness and complete atonement. But there is one glaring
limitation to the achievement of atonement on Yom Kippur: forgiveness by G-d is
withheld for any wrong done to another person. No matter how sincere the
remorse for wrongful behavior toward another person, forgiveness requires first
that the wronged party be made whole. The responsible person (“aggressor”) must
address and repair any loss or pain incurred by the victim to the point that the
victim feels comfortable enough to provide forgiveness. The aggressor cannot
expect G-d to provide forgiveness for pain or loss incurred by the victim:
forgiveness can come only from the person who was wronged. When that has been
achieved, confession with remorse can yield final forgiveness from G-d for that
particular wrong.
In summary, there are two dimensions to the pre-Yom
Kippur preparation: one with a “vertical” focus pertaining to the relationship
between the individual and G-d and one with a “horizontal” focus pertaining to
inter-personal relationships. The latter is demanding but it constitutes a more
complete approach to the concept of judgment. It requires that we ask ourselves:
did I judge others in the way that G-d expected me to? That way is the way G-d
judges all creatures: graciously, with compassion, patience, deliberation and
kindness? If I did, I become ready to face G-d’s judgment with faith, assurance
and optimism.
______________________________________________
Murder of a Righteous Leader
Published: Arutz Sheva 03/08/11
The practice of mitzvoth does not guarantee protection from the emotion of hatred and its devastating consequences.
Dr. Rene LevyThe writer is the author of the new book Baseless Hatred: What it is and What You Can Do About It (Gefen Publishing).
Although some called it initially the “Be’er Sheva tragedy”, on July 29, 2011 Israelis and Jews worldwide awoke in shock after learning of the tragic death of Rabbi Elazar Abuhatzeira “ZTL” (also known as Baba Elazar). The shock was reflected by extensive press coverage of the event and the dignified tone adopted by the journalists.
In Israel, the passing away of a Tzaddik (righteous) leader is generally a cause for pause. In this case, the leader was from the Abuhatzeira dynasty known for its Torah scholars, Tsadikkim, and Kabbalists who have provided prayers and blessings for the Jewish people as a whole.
But this event contained even more: the way in which the tragedy unfolded hit multiple receptors all at once, in the Israeli population. Baba Elazar’s death took on the character of a national catastrophe because everyone, journalists as well as their readers, religious and political leaders were all focusing on the same question: how to comprehend that a “devoted” follower could brutally murder a saintly man who had provided him guidance?
As expected, the easy answer received initial coverage: it was reported that the murderer was mentally ill: “Haredi-religious news outlets report that Dahan [the attacker] was suffering mental illness, and that his condition had recently deteriorated despite psychological care.”[www.israelnationalnews.com 29/0711 Elad Benari]. While this may be the case, this approach appeared as an easy way out and insufficient to address the core issues.
Eminent religious leaders either spoke at the funeral or expressed their sorrow when they learned of the tragedy and their opinions are worthy of in-depth analysis.
Rabbi Elazar's brother, Rabbi Baruch Abuhatzeira [Baba Baruch] stated that “Harsh punishments were decreed on the people of Israel, and he wanted to nullify them …” relying on the notion that Tsaddikim provide protection to the people they serve. This “protector” role is so “vital” that a Tsaddik could give his life to achieve shelter the people from a calamity.
By the way, this notion is not a farfetched kabbalistic concept: it is directly derived from the famous dialogue that took place between G-d and Abraham prior to the destruction of Sodom and Gomorrah. But, understandably, this approach may not satisfy everyone, at least, because it appears to exonerate the criminal.
Rabbi Yona Metzger (Ashkenazi Chief Rabbi) said: “I think a horrific crime like this has never happened before. We have to ask ourselves how we reached this point.”
In a segment of his address, Rabbi Shlomo Amar (Sephardic Chief Rabbi) focused on the acceptance of bloodshed as a routine occurrence and provided a prescription: “Bloodshed in particular has grown more common among our people in recent years, and has become a routine thing…..“We must wake up regarding the education we give the children of Israel, we must teach them to be of good character and treat their fellow man properly, and each individual should make a true effort to rid himself of hate or jealousy, and to increase in love and unity, to avoid anger and strictness, and to be pleasant and forgiving and good, with G-d and man …”
During these months of Tammuz and Av, it is reasonable to refer back to the teachings of our Sages who warned us emphatically about the lethal consequences of the scourge of baseless hatred (in Hebrew “sinat chinam”) for any Jewish society. Hatred is detrimental to any society, but for Jews it is lethal because it destroys the core and the basis of their peoplehood: their mutual responsibility (in Hebrew Arevut).
Baseless hatred has been defined as “an unfair, excessive, and avoidable reaction by one Jew that transforms another Jew into an enemy and thereby destroys the integrity of the Jewish people”……Therefore, it stands to reason that we have reached the low point of becoming insensitive to bloodshed precisely because we have not specifically targeted the fundamental Jewish problem of baseless hatred, in spite of 1,878 years of exile.
To make some progress, we should address a most sensitive aspect of this tragedy: the fact that the assailant was reportedly himself a rabbi and part of the entourage of Baba Elazar “ZTL”. In this regard, it would be useful to remember that the Talmudic sage, Rabbi Yohanan ben Torsa, who originated the concept of baseless hatred as the cause for the destruction of the Second Temple, also stated: “But [during the time of] the Second Temple, we know that the people occupied themselves with Torah, mitzvot, and acts of kindness” (Yoma 9b).
From there we learn that the practice of mitzvoth does not guarantee protection from the emotion of hatred and its devastating consequences. It is risky but necessary to point out that a broad spectrum of Jews, independent of degree of religiosity, hold the expectation that baseless hatred and religious practice should not coexist.
It is submitted here, with the utmost humility, that this expectation simply reflects an ignorance of recent advances in neurobiology regarding the mechanisms of hatred, empathy and cruelty. Baseless hatred will persist as long as its triggers and consequences are not understood and as long as it is not recognized for what it is: a lethal disease and a trap imbedded in our inner brain.
Therefore, the first constructive step should be to bring it out in the open, as has been done with campaigns against gossip and several medical and social problems (AIDS epidemic, sexual abuse of children).
To overcome baseless hatred requires specific training to create a personal transformation and an emotional shift that results in empathy toward other Jews.
This should be the objective of the educational emphasis prescribed by Chief Rabbi Amar. We have described in detail elsewhere the development of educational resources and classroom materials for parents, teachers and students that include topics such as generic versus baseless hatred, the history and significance of arevut, and its role in preserving the integrity of the Jewish people.
The target should be twofold: learning to prevent new episodes of hatred and repairing existing episodes.
As we navigate through the challenging periods of Tisha B’Av and the month of Elul, let the shock and sorrow that have resulted from the heartrending death of an innocent saintly Tsaddik turn into the launch of a new era of awareness and wisdom for the members of our holy people.
http://www.israelnationalnews.com/Articles/Article.aspx/10464#.Tjm91r_Dp6M
______________________________________________
Baseless hatred and the religious–secular divide
By RENE LEVY
Jerusalem Post 08/08/2011 23:49
The absence of empathy has serious consequences not just for individual Jews, but for the Jewish people as a whole.
In the Hebrew month of Av, it is customary to reflect on the notion of baseless hatred (sinat hinam). Interestingly, a careful review of the general literature on hatred does not show a specific entry called “baseless hatred.”
Baseless hatred is a Jewish concept found in the Talmud; it pertains to the expression of hatred among Jews, and is considered a very serious issue. A classic source on this subject is the Talmud statement attributed to Rabbi Yohanan ben Torta that sinat hinam was the cause of the Second Temple’s destruction.
How a cataclysm of such historical proportions is linked with a basic human emotion is not intuitive.
But even less intuitive is the other half of this rabbi’s statement: that at that time, Jews focused on Torah study, the practice of mitzvot and acts of kindness.
Interpreted at face value, this statement means that baseless hatred can coexist with religious practice. In other words, there is apparently no religious-secular divide when it comes to the prevalence of sinat hinam.
This leads me, as an Orthodox Jew, to wonder why the practice of mitzvot does not shield us from baseless hatred. Can we find a rationale to explain this odd cohabitation? I propose two distinct sets of reasons , the first pertaining to a general lack of knowledge about the genesis and consequences of the emotion of hatred, and the second dealing with a crucial element that must accompany true faith in God.
Although hatred is a basic human emotion, it is not well understood even by experts in psychology. It is only when psychology is combined with recent advances in neurobiology that the various facets of hatred begin to form a coherent whole. An essential teaching of neurobiology is that hatred is meant to help us avoid threats to our survival, and is associated with our primitive neural system, located in our inner brain. This association explains three key characteristics of hate:
1. It is easily triggered in response to a perceived aggression.
To emerge, hate needs only triggers based on our perceptions (however false) and our own insecurities (including envy and jealousy); it does not require “objective causes.”
2. It is not easily reversible; it persists, and some even consider it irreversible.
3. It destroys the capacity of empathy, which is associated with our advanced neural system.
The absence of empathy has serious consequences not just for individual Jews, but for the Jewish people as a whole. A Jew who lacks empathy loses the capacity for arevut, mutual responsibility.
Arevut constitutes the essential bond that makes the Jews a people.
In the absence of empathy, Jews turn instead into groups of individuals. I would label this cascade of events the “hatred-exile paradigm” because it eventually leads to a severe consequence for the Jewish people: loss of the title to the Land of Israel. The rationale for this may not be obvious, but it has operated throughout Jewish history.
Eliminating hatred does not occur as a direct by-product of religious practice, because hatred must be understood and addressed directly. Curbing hatred requires a focus on its emergence.
One must learn to detect and counter the triggers of hatred in order to react appropriately to perceived assaults. Prior to those situations, one should practice asking questions such as: Am I envious or jealous? Am I insecure? Does my self-esteem depend on others? A person who does not realize that hatred is a trap embedded in our inner brain becomes unable to curb episodes of hatred, regardless of religiosity.
Curbing this emotion also requires an awareness of its harmful consequences. Hatred damages both the perpetrator and the victim; it fails to achieve the hater’s implied objective of bringing about justice; it leaves the hater trapped in a fruitless search for honor and respect; and a hater will remain indefinitely a prisoner of some snapshot of history. Any Jew wishing to avoid this trap needs to internalize this knowledge to tackle the causes and consequences of hatred, and not rely passively on religious practice.
Hatred can coexist with religious practice if individuals do not undertake the effort of developing “true faith” in God in parallel with practicing the mitzvot. True faith represents total faith (emunah shelema), meaning unconditional faith. An individual who achieves such faith believes that all that happens to him/her reflects God’s will. Such a person is not made insecure by the behavior of others, even if he or she feels unfairly treated. A true believer can overcome the mundane triggers of hate.
A true believer becomes able to take advantage of all the opportunities offered via the Jewish calendar (Yom Kippur, Purim, the mourning period between Pessah and Shavuot, the three weeks separating the fasts of the 17th of Tammuz and Tisha Be’Av, the month of Elul) to work not just on self-improvement, but specifically on self-protection against the emergence of hatred.
Baseless hatred has remained a serious problem for centuries, for all Jews. A science-based understanding of the mechanisms of hatred shows why it is naïve to expect that hatred will be eradicated simply as a by-product of the mitzvot. Hatred should be recognized for what it is – an irrational disease that harms countless individuals and families.
This disease can be conquered, but it must be fought by all Jews, one person at a time.
The writer s Professor Emeritus of Pharmaceutics at the University of Washington School of Pharmacy. His new book Baseless Hatred: What it is and What You Can Do About It (Gefen Publishing) has just been released by.
http://www.jpost.com/Opinion/Op-EdContributors/Article.aspx?id=232997
Jerusalem Post 08/08/2011 23:49
The absence of empathy has serious consequences not just for individual Jews, but for the Jewish people as a whole.
In the Hebrew month of Av, it is customary to reflect on the notion of baseless hatred (sinat hinam). Interestingly, a careful review of the general literature on hatred does not show a specific entry called “baseless hatred.”
Baseless hatred is a Jewish concept found in the Talmud; it pertains to the expression of hatred among Jews, and is considered a very serious issue. A classic source on this subject is the Talmud statement attributed to Rabbi Yohanan ben Torta that sinat hinam was the cause of the Second Temple’s destruction.
How a cataclysm of such historical proportions is linked with a basic human emotion is not intuitive.
But even less intuitive is the other half of this rabbi’s statement: that at that time, Jews focused on Torah study, the practice of mitzvot and acts of kindness.
Interpreted at face value, this statement means that baseless hatred can coexist with religious practice. In other words, there is apparently no religious-secular divide when it comes to the prevalence of sinat hinam.
This leads me, as an Orthodox Jew, to wonder why the practice of mitzvot does not shield us from baseless hatred. Can we find a rationale to explain this odd cohabitation? I propose two distinct sets of reasons , the first pertaining to a general lack of knowledge about the genesis and consequences of the emotion of hatred, and the second dealing with a crucial element that must accompany true faith in God.
Although hatred is a basic human emotion, it is not well understood even by experts in psychology. It is only when psychology is combined with recent advances in neurobiology that the various facets of hatred begin to form a coherent whole. An essential teaching of neurobiology is that hatred is meant to help us avoid threats to our survival, and is associated with our primitive neural system, located in our inner brain. This association explains three key characteristics of hate:
1. It is easily triggered in response to a perceived aggression.
To emerge, hate needs only triggers based on our perceptions (however false) and our own insecurities (including envy and jealousy); it does not require “objective causes.”
2. It is not easily reversible; it persists, and some even consider it irreversible.
3. It destroys the capacity of empathy, which is associated with our advanced neural system.
The absence of empathy has serious consequences not just for individual Jews, but for the Jewish people as a whole. A Jew who lacks empathy loses the capacity for arevut, mutual responsibility.
Arevut constitutes the essential bond that makes the Jews a people.
In the absence of empathy, Jews turn instead into groups of individuals. I would label this cascade of events the “hatred-exile paradigm” because it eventually leads to a severe consequence for the Jewish people: loss of the title to the Land of Israel. The rationale for this may not be obvious, but it has operated throughout Jewish history.
Eliminating hatred does not occur as a direct by-product of religious practice, because hatred must be understood and addressed directly. Curbing hatred requires a focus on its emergence.
One must learn to detect and counter the triggers of hatred in order to react appropriately to perceived assaults. Prior to those situations, one should practice asking questions such as: Am I envious or jealous? Am I insecure? Does my self-esteem depend on others? A person who does not realize that hatred is a trap embedded in our inner brain becomes unable to curb episodes of hatred, regardless of religiosity.
Curbing this emotion also requires an awareness of its harmful consequences. Hatred damages both the perpetrator and the victim; it fails to achieve the hater’s implied objective of bringing about justice; it leaves the hater trapped in a fruitless search for honor and respect; and a hater will remain indefinitely a prisoner of some snapshot of history. Any Jew wishing to avoid this trap needs to internalize this knowledge to tackle the causes and consequences of hatred, and not rely passively on religious practice.
Hatred can coexist with religious practice if individuals do not undertake the effort of developing “true faith” in God in parallel with practicing the mitzvot. True faith represents total faith (emunah shelema), meaning unconditional faith. An individual who achieves such faith believes that all that happens to him/her reflects God’s will. Such a person is not made insecure by the behavior of others, even if he or she feels unfairly treated. A true believer can overcome the mundane triggers of hate.
A true believer becomes able to take advantage of all the opportunities offered via the Jewish calendar (Yom Kippur, Purim, the mourning period between Pessah and Shavuot, the three weeks separating the fasts of the 17th of Tammuz and Tisha Be’Av, the month of Elul) to work not just on self-improvement, but specifically on self-protection against the emergence of hatred.
Baseless hatred has remained a serious problem for centuries, for all Jews. A science-based understanding of the mechanisms of hatred shows why it is naïve to expect that hatred will be eradicated simply as a by-product of the mitzvot. Hatred should be recognized for what it is – an irrational disease that harms countless individuals and families.
This disease can be conquered, but it must be fought by all Jews, one person at a time.
The writer s Professor Emeritus of Pharmaceutics at the University of Washington School of Pharmacy. His new book Baseless Hatred: What it is and What You Can Do About It (Gefen Publishing) has just been released by.
http://www.jpost.com/Opinion/Op-EdContributors/Article.aspx?id=232997
______________________________________________
Judaism: Transforming National Tragedy into Personal Growth
Dr. Rene Levy,
Arutz Sheva Published: 08/08/11, 10:31 AM
Our sages went emphasized that until baseless hatred disappears, the Temple cannot be rebuilt. In doing so, they laid out the inescapable personal dimension of Tisha B’Av for every Jew.
Jews tend to remember. Jews are trained to remember, not because they turn their back on their future by focusing on their history, but because they treat their past as a fountain from which they draw meaning, a sense of identity and direction. Jews remember because they value their past, even when it includes failures, catastrophes and sadness. For Jews, the past somehow includes the ingredients necessary to forging their future.
A typical example of this past-future connection is represented by the ninth day of the Hebrew month of Av (Tisha B’Av), the saddest day of the yearly calendar. It was legislated as a day of national mourning because of the numerous calamities that befell Jews on that day throughout our history. Less publicized is the fact that Tisha B’Av also has an intense personal dimension that is nested in its national or public character. This dual national-personal makeup originated with the Sages of the Talmud.
The sages sought to provide some rationale to explain the unprecedented catastrophes of the destruction of the Second Temple, the loss of Jerusalem and the exile of the Jewish people from the Land of Israel. They attributed these tragedies to the prevalence of baseless hatred in Israel (Talmud, Yoma 9, Arachin 15b). Baseless hatred pertains to the expression of hatred among Jews.
To illustrate their view of the causal link between hatred and exile, the sages “invite” us inside a private party that was ruined by a “failed invitation” incident. An unnamed man sent his messenger to invite his friend named Kamtza. The messenger erred and invited the host’s enemy, a man named Bar Kamtza. When Bar Kamtza was discovered by the host, the latter decided to expel him. Although Bar Kamtza beseeched the host not to eject him in public, the host’s hatred prevailed and he expelled Bar Kamtza.
The Talmud story reveals Bar Kamtza’s inner feelings and actions: he expected that the sages who were at the party and witnessed his humiliation would prevail on the host and save him. Since the Sages remained quiet, Bar Kamtza denounced all the Jews to the Roman emperor. This slander eventually led to destruction and exile.
Another illustration of the dual national-individual paradigm of Tisha B’Av pertains to the destruction of the Holy Temple. It helps to remember that the foundation of the Temple Mount was divided such that the eastern part of the Temple stood on the land belonging to the tribe of Judah while the western part belonged to the portion of Benjamin.
This arrangement was meant to emphasize the unity of the Jewish people by reminding all Jews of the commitment that Judah (Jacob’s fourth son) made to save the life of his brother Benjamin (Jacob’s youngest son). In doing so, Judah had originated the uniquely Jewish principle of mutual responsibility (arevut) that has since then become the cement at the core of Jewish peoplehood. When, in the year 70 CE, Jews lost sight of their responsibility toward each other, their unity was destroyed and the Temple no longer had a reason to exist.
But the sages went one step further by emphasizing that until baseless hatred disappears, the Temple cannot be rebuilt. In doing so, they laid out the inescapable personal dimension of Tisha B’Av for every Jew: the elimination baseless hatred in our immediate environment by developing an attitude of arevut, becoming responsible for our brothers and sisters.
What are the steps to this personal transformation?
The first is to work on prevention of new episodes of hatred and the second is to try to repair existing episodes. Knowing that hatred is easily triggered and not easily reversible, we should undertake a systematic review of our relationships most likely to produce hate triggers. These include individuals with whom we have emotional links: siblings, parents, in-laws, extended family members, neighbors, coworkers, and friends.
With respect to prevention, we should ask ourselves: (i) how insecure or competitive (or envious) am I with respect to specific family members or friends or coworkers? (ii) Am I overly sensitive? (iii) Does my self-esteem depend on others?
Answering these questions enables us to be prepared and respond wisely to any perceived “aggression”. Even if a new situation makes us feel “victimized” of an assault, then we should be ready take the initiative and speak to the “aggressor” in a respectful way to seek an immediate resolution.
With respect to repairing existing relationships that involve a disagreement, friction or arguments, we should ask ourselves:
Am I harboring a desire for revenge or retaliation? For any of these situations, the goal is to bring ourselves to forgiving and erasing the episode from our memory, knowing that hatred constitutes a trap imbedded in our inner brain.
Motivation to forgive can come from the realization that:
(i) hatred feels like a private emotional affair but it is not; every episode can have broad ramifications;
(ii) hatred achieves revenge not justice;
(iii) hatred damages you more than your victim; you become cruel, insensitive, relishing gossip;
(iv) you become prisoner of the person you hate, frustrated by your inability to obtain honor from a person that you despise;
(v) if you are rational, you should be able to forgive just out of selfishness; if you are not able to do so, you know that you are truly a “prisoner”.
In addition to the above, another proactive step is to use Rabbi Dessler’s principle that “We tend to love those to whom we give”. Behaving in a generous fashion can help you transition into a caring relationship. This type of emotional shift requires inner work, but it is both achievable and rewarding.
Those who commit to self-improvement on Tisha B’Av, will find that, comes the next month of Elul and Tishri, they are more than ready to step into the Days of Awe.
http://www.israelnationalnews.com/Articles/Article.aspx/10482#.TkgVkVtn4uc
Arutz Sheva Published: 08/08/11, 10:31 AM
Our sages went emphasized that until baseless hatred disappears, the Temple cannot be rebuilt. In doing so, they laid out the inescapable personal dimension of Tisha B’Av for every Jew.
Jews tend to remember. Jews are trained to remember, not because they turn their back on their future by focusing on their history, but because they treat their past as a fountain from which they draw meaning, a sense of identity and direction. Jews remember because they value their past, even when it includes failures, catastrophes and sadness. For Jews, the past somehow includes the ingredients necessary to forging their future.
A typical example of this past-future connection is represented by the ninth day of the Hebrew month of Av (Tisha B’Av), the saddest day of the yearly calendar. It was legislated as a day of national mourning because of the numerous calamities that befell Jews on that day throughout our history. Less publicized is the fact that Tisha B’Av also has an intense personal dimension that is nested in its national or public character. This dual national-personal makeup originated with the Sages of the Talmud.
The sages sought to provide some rationale to explain the unprecedented catastrophes of the destruction of the Second Temple, the loss of Jerusalem and the exile of the Jewish people from the Land of Israel. They attributed these tragedies to the prevalence of baseless hatred in Israel (Talmud, Yoma 9, Arachin 15b). Baseless hatred pertains to the expression of hatred among Jews.
To illustrate their view of the causal link between hatred and exile, the sages “invite” us inside a private party that was ruined by a “failed invitation” incident. An unnamed man sent his messenger to invite his friend named Kamtza. The messenger erred and invited the host’s enemy, a man named Bar Kamtza. When Bar Kamtza was discovered by the host, the latter decided to expel him. Although Bar Kamtza beseeched the host not to eject him in public, the host’s hatred prevailed and he expelled Bar Kamtza.
The Talmud story reveals Bar Kamtza’s inner feelings and actions: he expected that the sages who were at the party and witnessed his humiliation would prevail on the host and save him. Since the Sages remained quiet, Bar Kamtza denounced all the Jews to the Roman emperor. This slander eventually led to destruction and exile.
Another illustration of the dual national-individual paradigm of Tisha B’Av pertains to the destruction of the Holy Temple. It helps to remember that the foundation of the Temple Mount was divided such that the eastern part of the Temple stood on the land belonging to the tribe of Judah while the western part belonged to the portion of Benjamin.
This arrangement was meant to emphasize the unity of the Jewish people by reminding all Jews of the commitment that Judah (Jacob’s fourth son) made to save the life of his brother Benjamin (Jacob’s youngest son). In doing so, Judah had originated the uniquely Jewish principle of mutual responsibility (arevut) that has since then become the cement at the core of Jewish peoplehood. When, in the year 70 CE, Jews lost sight of their responsibility toward each other, their unity was destroyed and the Temple no longer had a reason to exist.
But the sages went one step further by emphasizing that until baseless hatred disappears, the Temple cannot be rebuilt. In doing so, they laid out the inescapable personal dimension of Tisha B’Av for every Jew: the elimination baseless hatred in our immediate environment by developing an attitude of arevut, becoming responsible for our brothers and sisters.
What are the steps to this personal transformation?
The first is to work on prevention of new episodes of hatred and the second is to try to repair existing episodes. Knowing that hatred is easily triggered and not easily reversible, we should undertake a systematic review of our relationships most likely to produce hate triggers. These include individuals with whom we have emotional links: siblings, parents, in-laws, extended family members, neighbors, coworkers, and friends.
With respect to prevention, we should ask ourselves: (i) how insecure or competitive (or envious) am I with respect to specific family members or friends or coworkers? (ii) Am I overly sensitive? (iii) Does my self-esteem depend on others?
Answering these questions enables us to be prepared and respond wisely to any perceived “aggression”. Even if a new situation makes us feel “victimized” of an assault, then we should be ready take the initiative and speak to the “aggressor” in a respectful way to seek an immediate resolution.
With respect to repairing existing relationships that involve a disagreement, friction or arguments, we should ask ourselves:
Am I harboring a desire for revenge or retaliation? For any of these situations, the goal is to bring ourselves to forgiving and erasing the episode from our memory, knowing that hatred constitutes a trap imbedded in our inner brain.
Motivation to forgive can come from the realization that:
(i) hatred feels like a private emotional affair but it is not; every episode can have broad ramifications;
(ii) hatred achieves revenge not justice;
(iii) hatred damages you more than your victim; you become cruel, insensitive, relishing gossip;
(iv) you become prisoner of the person you hate, frustrated by your inability to obtain honor from a person that you despise;
(v) if you are rational, you should be able to forgive just out of selfishness; if you are not able to do so, you know that you are truly a “prisoner”.
In addition to the above, another proactive step is to use Rabbi Dessler’s principle that “We tend to love those to whom we give”. Behaving in a generous fashion can help you transition into a caring relationship. This type of emotional shift requires inner work, but it is both achievable and rewarding.
Those who commit to self-improvement on Tisha B’Av, will find that, comes the next month of Elul and Tishri, they are more than ready to step into the Days of Awe.
http://www.israelnationalnews.com/Articles/Article.aspx/10482#.TkgVkVtn4uc
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