Critics Unforgiving Of
Jewish Scholar's Defense of 'Hate'
By Alana Newhouse
From Reporter's Notebook
2-17-3
- In an article in this
month's issue of the conservative
religion journal First Things, Orthodox
rabbi Meir Soloveichik relates the story
of a Catholic nun stunned by the hatred
that Israelis bear for their enemies.
After witnessing the pride of an Israeli
friend whose son exhibited a loathing for
Saddam Hussein, the nun concluded,
"hatred is in the Jewish
religion."
-
- It is a striking
observation, one that might evoke
suspicions of historic, theologically
based Christian antisemitism. But
Soloveichik, a scion of an illustrious
rabbinical family, has this to say about
the nun: "She was right."
-
- In an article titled
"The Virtue of Hate,"
Soloveichik, a graduate student at the
Yale Divinity School, resident scholar at
the Jewish Center in New York City and
Beren Fellow at Yeshiva University,
illustrates the divergent Christian and
Jewish attitudes of forgiveness.
Christians, taking their cues from Jesus,
bestow forgiveness on saints and sinners
alike, whereas Jews insist that
"while no human being is denied the
chance to become worthy of God's love,
not every human being engages in actions
so as to be worthy of that love, and
those unworthy of divine love do not
deserve our love either."
-
- This Jewish tradition
comes alive in Soloveichik's references
to prominent biblical figures, including
Samson, who is portrayed heroically as he
smites the Philistines who gouged out his
eyes; the prophetess Deborah, joyous in
the "gruesome" death of her
enemy Sisera; and Queen Esther who, not
content with disposing of her arch-enemy
Haman, magisterially calls for the heads
of all of his sons, too.
-
- "Judaism believes
that while forgiveness is often a virtue,
hate can be virtuous when one is dealing
with the frightfully wicked,"
Soloveichik writes. "Rather than
forgive, we can wish ill; rather than
hope for repentance, we can instead hope
that our enemies experience the wrath of
God."
-
- A number of Christian
theologians welcomed the piece. "It
draws the contrast a little too sharply
than I would, but the contrast is
there," said Cardinal Avery Dulles,
who teaches at Fordham University.
"In general, he's correct that the
emphasis on mutual forgiveness is not as
strong in the Old Testament as in the New
Testament."
-
- Father Richard John
Neuhaus, a Catholic priest and editor of
First Things, also approved of the piece,
although he, too, added that Soloveichik
may have drawn certain distinctions too
sharply.
-
- Jewish theologians, aptly
enough, were not as forgiving.
-
- "It perpetuates the
stereotype that Christianity is a
religion of love and Judaism is a
religion of hate, that the Christian God
is a loving god and the Jewish God is a
hateful god," said Neil Gillman, a
professor of Jewish philosophy at the
Jewish Theological Seminary of America.
"It's an infuriating article. It's
irresponsible scholarship to lump all of
Judaism in one boat and all of
Christianity in one boat, to take one
rabbinic passage and one passage from the
Gospels and say the first represents
Judaism and the second represents
Christianity. It's not only
irresponsible, it's immoral."
-
- "I thought it was a
rather strange article," said David
Novak, a professor of religion at the
University of Toronto and a member of the
editorial board of First Things. Novak
suggested that Soloveichik, who comes
from "a very cloistered yeshiva
world and ended up at Yale Divinity
School, of all places," may simply
be experiencing a sort of intellectual
growing pain. "This is a kind of
knee-jerk reaction that if Christianity
says 'A,' Judaism must say 'not-A.' If
Christianity says 'forgiveness,' Judaism
must say 'not-forgiveness.'"
-
- Harvard Divinity School
professor Jon Levenson proffered credit
to Soloveichik for publishing an article
in a non-Jewish journal of religion,
given his illustrious last name, but
fretted that Soloveichik's overstatement
of the differences between Judaism and
Christianity could have repercussions for
the interfaith conversation.
-
- "I'm worried about
readers, especially the mostly non-Jewish
readers of First Things, who will say
Judaism really does believe in vengeance,
an eye for an eye, sinners should just
drop dead, and all that," he said.
"It's hard for me to see why
Christians would want to be sympathetic
to Judaism, when it's being described as
a religion that esteems hate and doesn't
seem to have much of a role for
repentance."
-
- But Soloveichik gives a
boost to the interfaith relationship by
taking a swipe at Jewish institutions and
individuals who refuse to abandon their
centuries-old gripe with the Christian
community.
-
- "[A] danger inherent
in hate is that we may misdirect our
odium at institutions in the present
because of their past misdeeds," he
writes. "[A]fter centuries of
suffering, many Jews have, in my own
experience, continued to despise
religious Christians, even though it is
secularists and Islamists who threaten
them today, and Christians should really
be seen as their natural allies....
Modern anti-Christianity is no more
excusable than ancient
anti-Semitism."
-
- In an e-mail to the
Forward, Soloveichik stressed that the
hate at the heart of his piece was of a
very specific kind. "The point of my
article is that Judaism does countenance
hating extreme and egregious evildoers:
Hitler, Stalin, Arafat, Hussein, bin
Laden and the like," he writes.
"For example, a Jew in a
concentration camp need not pray that
Hitler repent; rather, this Jew can and
should pray that Hitler experience the
wrath of God."
-
- Indeed, toward the end of
his article, Soloveichik uses his
theological thesis to lash out at critics
of Israel who argue that citizens of the
Jewish state must forgive the Palestinian
leadership and reengage in the peace
process.
-
- "When we are facing
those who seek nothing but our
destruction, our hate reminds us who we
are dealing with. When hate is
appropriate, then it is not only
virtuous, but essential for Jewish
well-being," Soloveichik writes.
"Perhaps there will soon be peace in
the Middle East, perhaps not. But one
thing is certain: we will not soon
forgive the actions of a man who, as he
sent children to kill children, knew -
all too well - just what he was doing. We
will not - we cannot - ask God to have
mercy upon him."
-
- For at least one Jewish
leader, this point was pitch-perfect, and
a message for our time.
-
- "This is an amazing
article, and he makes a compelling
case," said Rabbi Sue Levi Elwell,
director of the Pennsylvania Council of
the Union of American Hebrew
Congregations. When editing the Reform
movement's first new Haggada in three
decades, Elwell reinserted significant
portions that had previously been edited
out, including a passage from Psalms and
Lamentations in which those at the table
call on God to "Pour out your fury
on the nations that do not know you....
Pursue them in wrath and destroy them
from God's heavens."
-
- According to Elwell, it is
important, especially in the context of
religious practice, to acknowledge
feelings of anger and the desire for
vengeance. As the intifada rages on, at a
time when disillusion is de rigueur and
many of those who once considered
themselves firmly on the left have found
themselves suddenly on the right, Elwell
believes Soloveichik's piece is more than
relevant.
-
- "It's a very
important article," she said.
"I hope it gets everyone
talking."
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- http://www.forward.com/issues/2003/03.02.14/news10.html
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