[vc_row][vc_column][vc_tta_accordion][vc_tta_section title=”Make Money Not War” tab_id=”1624960271128-4b934589-8564″][vc_column_text]Rabbi Shimon Silman
There are still wars being fought in the world, until the swords into plowshares (SIP) prophecy is completely fulfilled. But as we have pointed out in earlier articles, ideally countries fight only “just” wars–for self-defense or to uproot evil from the world, such as antiterrorist or police activity.
In the old days, military money would be spent on producing weapons and supplying them to a nation’s armed forces to make the war more destructive. However, military leaders now realize that money can be put to more effective uses than buying weapons. What we are now observing is the transformation of this military money into peaceful uses—within war itself!
The US Army and Marine Corps Counterinsurgency Field Manual states that money can be used in place of ammunition, a statement that has been repeated by former US Military General David Petraeus who said, “Depending on the situation, money can be more important than ammunition.”
They are talking about using money as a “non-kinetic force” that can win the hearts and minds of the local population by stimulating the economy through infrastructure development, job creation, and business stimulation. This is a new approach to fighting the War on Terror—substituting economic aid for military action right in the middle of the war! This brings about a partial cancellation of the war by placating the local population, as opposed to fighting the war militarily in opposition to the local population.
Counterinsurgency (COIN) doctrine, for example, sets out protocol for direct military spending across a wide array of development-style projects, including school-building, infrastructure development (roads, electricity, pipelines, etc.), and agricultural support.
While money is being used to target civilian life with investment, the other side of the coin is that it’s being used as an instrument of security and protection for the invading troops, saving lives. Indeed, money is described as a “force multiplier” that can reduce the number of deaths of the international forces in the War on Terror. A correlation was first observed with the monies that US troops distributed to the Iraqi people in the Persian Gulf War in the months after the invasion. These were the confiscated monies and assets from the government of Saddam Hussein, e.g. the bundles of money found hidden in the homes of officials that were “returned” to the population with the aim of providing emergency relief and reconstruction. Evidence at the time indicated that as these monies ran out, the deaths of soldiers rose steeply: in November 2003—when cash payments from Hussein’s funds stopped being made—the number of dead US soldiers rose to 81 (compared to 31 in September 2003, and 42 in October 2003).
In the past war was used as a means for territorial expansion and economic gain. Now economic gain is used as a replacement for weapons, as a means to reduce warfare—what the Rebbe King Moshiach Shlita described as phasing out the state of warfare.[/vc_column_text][/vc_tta_section][vc_tta_section title=”State of Uncertainty” tab_id=”1624960271148-a38ec958-8ae3″][vc_column_text]Written March 2020
As the dreaded coronavirus continues to spread across the United States and around the globe, governments are taking increasingly sober and stringent measures to contain it. Schools, sporting events and non-essential businesses are closing. People are being encouraged to work from home if possible and go outside only if absolutely necessary. These measures will not contain the virus but, it is hoped, will slow its spread just enough to prevent our healthcare system from being overrun with serious cases.
All these disruptions to our lives and routines can give rise to a sense of panic. We feel events overtaking us in ways that we can neither predict nor control. Each day brings news of new restrictions and new cases, bringing the disease closer to home. Panic buying is leading to stores being emptied of essential supplies, and people who failed to stock up early may find themselves unable to purchase needed goods at any price.
There are still those who claim that these measures are a huge overreaction, but the growing toll of coronavirus suggests otherwise. If we all cooperate and closely follow the directives of our local department of health, we lower the risk to ourselves as well as to the most vulnerable in our population.
Times like these force us to confront the fact that we were never really in control. Our lives, our futures, are in G-d’s hands. In one of the most solemn High Holiday prayers we intone, “On Rosh Hashanah will be inscribed and on Yom Kippur will be sealed … who will live and who will die; who by water and who by fire, … who by upheaval and who by plague.”
If our survival is foreordained on Yom Kippur, does that mean we should sit back and not take action to protect ourselves? Judaism vigorously rejects this approach. Since G-d created the world to function according to the natural order, we are obligated to take all measures to protect ourselves, including observing social distancing as recommended by medical authorities. However, as the Unesaneh Tokef prayer concludes, “Repentance, Prayer, and Charity annul the severity of the Decree.” If you have been quarantined, take advantage of the solitude (a rare circumstance in our frenetic age) for introspection and prayer.
Now when so many are vulnerable, we need to practice charity. Many are out of work and struggling. If you can afford it, give money to help others afford food and medication. If you don’t have money to spare, there are many other ways you can help. Call the sick and elderly that you know to check up on them and find out if they need any assistance. Enforced isolation can be frightening for people who are debilitated and live alone. Doing whatever you can to safeguard the health and wellbeing of your community is the best way to fight this virus–both physically and spiritually.[/vc_column_text][/vc_tta_section][vc_tta_section title=”Defund the Police!” tab_id=”1624960384695-224a2aac-bf61″][vc_column_text]Recently we’ve been hearing a lot of agitation to “Defund the Police,” to radically rethink our approach to keeping our cities safe. Of course, this has generated much political debate as to the exact meaning of this phrase. Which police functions are really necessary, and which can better be handled by other agencies? If someone is having a mental health breakdown, for example, should we call the police or EMS? Proponents of defunding the police argue that often the police only exacerbate precarious situations. Instead, they should be handled by people trained in de-escalation and conflict mediation.
So, who’s right? Do we need to defund the police? Should we be diverting more of our resources to social service agencies instead of the police? What is the Torah’s perspective?
The Torah portion of Shoftim begins with a commandment to appoint “judges and police” in all our territories. After all, the rulings of judges are useless without police to enforce them. In our daily prayers we make a similar request: “Restore our judges as in earlier times, and our advisors as of old.” In our prayers, we ask for the judges to return, but mention of police is absent. Instead, we ask G-d to return to us “our advisors.”
What’s the difference between a police officer and an advisor? For that matter, what’s the difference between a judge and an advisor?
When a judge hands down a decree, we accept their ruling as final. Although judges do explain their rationale, our acceptance of their ruling does not depend on us agreeing with their reasoning. We need to follow the judge’s ruling whether we understand or agree with it or not. A police officer is an extension of the judge’s power–his role is simply to see to it that the judge’s ruling is enforced.
The role of a yo’etz, advisor, is different. An advisor or counselor is someone that we can relate to, someone who understands our problems, needs and concerns, who can readily identify obstacles that hold us back from doing what’s right. The counselor is there to ameliorate those problems and thus smooth over situations in which police might otherwise be involved.
In the time of Moshiach, the role of police will be eliminated. We will no longer need police or guards to physically impose discipline. Instead we will be guided by yoatzim, who will help all of us be our best possible selves. Moshiach will serve the dual role of both shofet, judge, and yoetz, advisor. He will be far removed from us, on the one hand, able to hand down teachings that we could never grasp on our own. On the other hand he will be close to us, able to understand our fears and struggles and guide us to following in the way of the Torah.[/vc_column_text][/vc_tta_section][vc_tta_section title=”Bloodless Revolution” tab_id=”1624960422138-60a75967-26c8″][vc_column_text]One of the hallmarks of American democracy for the past 250 years has been peaceful transition of power. Every four years we select a new president, yet somehow when his term ends he peacefully relinquishes his power to his successor. From a historical perspective, this is extraordinary. The historical rule was that transitions of power are anything but peaceful. Never do leaders voluntarily step down at the peak of their power to make room for a successor. When America was founded in 1776, the world looked on in wonderment. Would a constitutional republic, built upon the principles of separation of powers and equality under the law, be viable? Or would it not take long for a strongman to be elected to office and refuse to yield?
The American experiment survived and thrived for centuries. Despite recent challenges, a peaceful transition of power will ultimately prevail. Our institutional norms and the value we place on truth and justice are our staying power.
What is the spiritual analog to peaceful transition of power that we have come to expect and depend on as American citizens? When Moshiach comes, there will also be a transition of power, from a society based on materialism and self-interest to one based on spirituality and growing connection to G-d. Surely the powers that be will not be thrilled to give up their relevance and authority. Should we expect dramatic upheavals, blood and suffering, G-d forbid, as we enter into this new era?
The miracle and blessing of the Messianic era is that this transition will unfold in an entirely peaceful fashion. It will be a revolution from within, reflecting an inner transformation of each of us on an individual level. Societal change will proceed from the fact that all of us truly desire a more meaningful and elevated life than the one we’re living now. It’s a change that will not be imposed on us from outside but eagerly embraced from the deepest, truest place inside of us.
The descent of a soul into this world can be likened to a soldier being deployed to battle. We’re sent down here to fight the forces of darkness and evil to transform it into a place that G-d can call home. In order to accomplish this mission, though, the earth has to willingly absorb the G-dly energy. Our job is to do more than defeat the forces of evil. We need to subdue the opposition so that it melts away on its own, and the world’s innately divine character comes to light.
This is the peaceful transition of power we will enjoy in the era of Moshiach.[/vc_column_text][/vc_tta_section][/vc_tta_accordion][/vc_column][/vc_row]