You may have noted my apology on Twitter, regarding something I said last Saturday. I'm reiterating that here.
https://twitter.com/joelpollak/status/1713230201537376497
I am taking down the first tweet I posted on X when I learned about the terror attack by Hamas against Israeli civilians last Saturday. And I'm apologizing for it, because it's hurtful, and it's dangerous if it's left up and serves as any kind of justification for evil. (cont ->)
My first reaction when I heard the shocking news from Israel was to do whatever I could to defend the people -- my people -- from attack. I raced home from my synagogue, interrupting the Sabbath and the Jewish holiday. I felt I had to do something, anything.
I sent a tweet urging Israel to "wipe out" Gaza after evacuating civilians aside from military-age men. My exact words:
"I have broken the Sabbath and Jewish holiday to deliver this message: Israel should wipe out Gaza. Allow 48 hours to evacuate women, children and the elderly. Destroy everything that remains, plow it under, and annex it to Israel. This is the end for Hamas and Palestinian terror."
We have all said things we regret in moments of anger and fear and sadness, even to people we love. Generally, I avoid social media when I am angry, or upset, for precisely this reason.
I don't want to see Palestinians killed. I just want Israelis to live.
If I had to write the same tweet today, it would be something like this:
“I have broken the Sabbath and Jewish holiday to deliver this message: Israel should do whatever is necessary to defend its people. Hamas must be destroyed, and Palestinians must reject violence. This is the end for Hamas and Palestinian terror.”
So I'm taking down my tweet. I could leave it up, defiantly, but that's not who I am. I do believe in clarifying, and I also believe in making amends.
I want Israelis and Palestinians to live together in peace. I also want Palestinians to stop murdering Israelis. That's a precondition for any kind of peace.
I'm greatly encouraged by the fact that Arab and Muslim Israelis have stood together with Jewish Israelis, and I'm deeply grateful to the friends, including Arab and Muslim friends, who have reached out to me.
I want people who say they care about Palestinians to start criticizing terrorism and stop defending -- even celebrating -- terror.
The fact that they are still justifying terror does not excuse my own tweet last Saturday; we are all individually morally responsible for our own actions and words. And I don't believe what I said was correct.
So -- I'm sorry. My words were wrong. I overreacted. I'll try to do better.
This week'd portion begins the book of Numbers. Interestingly, the Hebrew name for the book is "In the Desert," not "Numbers." The portion, which happens to be my bar mitzvah portion, focuses almost as much on the names of the princes of each tribe as the number of soldiers it fielded. It also focuses on the configuration of the tribal camps around the central Tabernacle and the Levites.
So why "Numbers" instead of "Names" or "Places"? The numbers are, to be sure, a unique feature of the opening of this Biblical book -- but they are not the focus of the rest of the narrative. The Hebrew focuses on the place where the events in the book take place, because essentially this is the narrative of the Israelites' wanderings from Egypt to Israel, across 40 years. We move from the giving of the Torah and the construction of the Tabernacle in Exodus and Leviticus, to the final valediction of Moses in Deuteronomy -- Bamidbar is the story of wandering that happened in between.
The question of ...
This week's portion begins with the laws of the Sabbath and the Sabbatical year, and the Jubilee year that restores all land to its original (tribal) owners. It also explores laws of property and labor that will apply in the Land of Israel, and the laws of vows and inheritance.
The Israelites are presented -- not for the last time -- with the essential moral choice that they must face, and the rewards for choosing well, along with the consequences for choosing poorly.
We learn that doing good things will earn God's protection from enemies. That does not mean that victims of terror, God forbid, were sinful. But it does mean that we can respond to evil by committing ourselves to a higher path.
This week's portion describes the major sacrifices that are to be offered by the Jewish people, including those that are offered only by the priestly Kohen class, and physical requirements of the people (men) who serve in that role.
Inter alia, there are interesting commandments -- such as an injection to treat animals with respect and care, first, by letting a mother animal nurse her offspring for a week before being offered in any sacrifice; and second, by refraining from slaughtering an animal and its offspring on the same day.
The commandments regarding animals remind us of the purpose of those regarding human beings: to uphold a divine connection, through ritual.
https://www.chabad.org/library/article_cdo/aid/111878/jewish/Rabbi-Isaac-Luria-The-Ari-Hakodosh.htm
