Obama's Speech on Race and Racism

Several months ago, when I knew very little about Barack Obama I became friends with one of his major fundraisers, a Jewish lawyer living in DC, who has known Obama since their days together at Harvard law school. After a Shabbat lunch, in which I surprised my host with my opinions on Israel, he said, "Jerry, you are not a Clinton supporter; you are a Obama supporter." So I became an Obama supporter.

Shortly after that, I wrote a post called "Why I Still Support Obama." The fact that Obama was making a lot of so-called "pro-Israel" supporters nervous was sufficient reason for me to support him. Then the slurs and the rumours came, and I decided to contribute to the campaign.

Last night, in my Jerusalem apartment, I read Obama's speech on race in America, and I was blown away. I have not heard any presidential candidate, or an president, for that matter, give a speech like that in decades. I certainly have not heard any speech of that intellectual calibre by an Israeli politician.

It took political courage for Obama not to reject his pastor. Nor should he have. Sure, Pastor Wright has said some outrageous things for many Americans, but at the same time, he has done tremendous things for his community and in his personal dealings, and, according to Obama, has never discriminated between white and black. He was a mentor for Obama, and Obama was able -- as we all should be -- to filter out the stuff that he did not agree with and indeed condemned. If I didn't have that ability, I would have ceased going to Young Israel synagogues a long time ago.

Morality and people are complex. That is something I have learned repeatedly over the years. As an orthodox Jew I associate with some people who, on the one hand, adhere to a mafia-morality that is deeply offensive to me, but on the other hand, live exemplary personal lives.

Such is my former neighbor from the Jewish Quarter in the Old City, a close friend of our family, who was a big supporter of Meir Kahane. He and I used to have shouting matches in which he would say some pretty awful things of "The-only-good-Arab-is-a-dead-Arab" variety (I won't repeat what I said.)

One day, I ran into him as he was leaving an grocery store owned by an Arab. There was a bigger grocery store owned by a Jew that was closer to our homes. I turned to my neighbor and said, "Hey, I thought you were the guy who wanted to drive out all the Arabs...so why aren't you buying from Reuven's store?" He looked at me and said,

Reuven? He's a gonif. Imad? He's a mentsch.

I am not forgiving my neighbor his racism. And I don't want to excuse my own moral failings. But people are complicated -- and we are all have to learn from the other's strengths and weaknesses without compromising our values.

Still, having written the above, I think that if a person does not just say outrageous things occasionally, but makes them his/her trademark, I would learn to stay away from the guy, no matter what his/her other virtues are. That wasn't true of my neighbor, and that wasn't true of Pastor Wright. It was true of Louis Farrakhan (though notice how he toned down the rhetoric in the last few years) and it is becoming increasingly true of folks like Alan Dershowitz, who cannot open their mouths without saying something morally outrageous (Cf. his reaction to the Spitzer case here. If there ever was a mafia-moralist,that would be Dershowitz, who feels called upon to defend his former research assistant.) There comes a time when one's supply of charity is exhausted.

But even then, one can hope for their teshuvah.

Principles of Torah Morality according to Tony Soprano (Dov Lior, Moshe Levinger, Shlomo Riskin, Mordecai Eliyahu, Hanan Porat, Elyahim Levanon, etc.)

In my previous post, I talked about how one should go about doing Jewish ethics, and I suggested to look for the broad ethical assumption behind specific Jewish legal rulings. But the broad ethical assumptions are also subject to debate.

Consider the following statements that are much-cited by rightwing rabbis and that Tony Soprano could enthusiastically endorse

1. Get the other guy before he gets you.

2. Don't take pity on your enemies.

3. Only take care of your own folks.

The classical statements,in Hebrew, go as follows:

1. Ha-Kam le-horgkeha, hashkem le-horego

2. Kol ha-merahem al-ha-akhzarim, etc.

3. Aniye Irkha Kodemim.

All three principles are found in rabbinic sources. The first one is the rule of self-defence. If somebody rises up to kill you, get up early to kill him. The discussion in rabbinic sources tells us how to apply the specific law of when somebody sneaks into your house, but it does not address the question where or how to apply the broad ethical principle behind the law. What is legitimate self-defence? There is, of course, legal discussion -- but what of the ethics behind it?

The second principle says, "Whoever has mercy on the cruel people, will end by being cruel to merciful people." Let us call this a conservative defence of retributive justice -- letting criminals off without punishment is bad for the society. While the principle is prima facie reasonable, questions of definition and application also inevitably arise.

The third principle says that when you have to choose between giving charity to the poor of your own city, and those of a foreign city, you should first take care of your own. A fine statement of preferential morality, and, again, in accordance with common sense morality.

Now, Tony Soprano has his good points, but on the whole he is not a moral person. If he lives his life according to the aforementioned Jewish principles, does that mean that they are unethical? But we have seen that they seem reasonable according to common-sense morality.

The problem, of course, is that these are Soprano's only principles, the one he constantly appeals to, and the one he constantly interprets according to his own unethical desires. The problem is not in the principles themselves, but in the way they are used by an immoral agent.

And so we come to the the aformentioned West Bank rabbis, who have reduced Torah morality by their selective reading and overemphasis, based on their perverse ultra-nationalism and religious fundamentalism, to mafia morality.

You see, it may come down to personal morality after all. If the person applying a moral principle herself possesses a vicious moral character, the application of the principle is perverse.

Maimonides notes that physically ill people taste sweet things as bitter and bitter things as sweet. So, too, people who are sick in the soul, i.e., have vicious character traits.

The Jewish ethical and legal tradition can indeed be sweet, but in the hands of a hard-hearted rabbi the illiberal elements can triumph, and then Torah becomes a sam ha-mavvet, a potion of death.

Egoistic ultranationalism and an inability to understand the other has poisoned these rabbis. Whenever they open their mouths on questions of Israel/Palestine, they desecrate God's name in public.