Starting Again

There are 24 hours from Simchat Torah until Shabbat, when we embark on the annual cycle of reading the Torah, beginning with Parsha Bereishit—the book of Genesis. It is a powerful moment to reflect on our origins, the purpose of creation, and the path forward. How do we reset from challenges and tragedies? What lessons can we derive from Bereishit, the story of the world’s creation, to guide us today?

In Bereishit, we witness the birth of the world and the first human being, Adam. Yet, soon after his creation, Adam sins and is expelled from the Garden of Eden, punished for his transgression. This narrative mirrors the human experience—our mistakes and the consequences that follow. Today, as we observe the world around us—marred by wars, broken relationships, and a loss of moral direction—it feels as though we are witnessing a society that is unravelling, having lost its connection to the spiritual and ethical truths that once sustained it.

The Challenge of Our Time

Why does the world seem to have forgotten the values of the Bible? The Bible introduced a divine moral code, elevating humanity. Yet, secularism and scientific dominance often overshadow these timeless teachings. Humanity now faces a choice: do we recognize the divine origin of the world and our existence, or do we reduce life to mere chance, a product of random evolution devoid of purpose?

This tension, which shakes the foundations of both faith and understanding, is not new. Since the Bible’s inception, it has been a battleground between those who embrace its moral framework and those who reject it. The modern secular worldview, which often seeks to strip away ethical constraints, has led to confusion and chaos as freedom without responsibility becomes the prevailing desire.

The Power of Beginnings

How do we begin again? The answer lies in the story of Bereishit. The creation of the world and the beginnings of the Jewish people serve as blueprints for renewal. These are not merely historical events; they are divine reminders that we have the power to rebuild, to reset, and to create a society rooted in justice and truth. As we stand at the crossroads of moral clarity and moral confusion, we must choose to reaffirm the timeless truths of the Torah.

Restoring Moral Clarity: Creation, Truth, and Israel’s Rights

Rashi, the renowned Torah commentator, posed a fundamental question: why does the Torah begin with the story of creation rather than the commandments? His answer is profound. When nations challenge Israel’s right to the land, we point to the creation story. God, the Creator of the world, granted the land to the Jewish people. This divine allocation, recorded in the Torah, forms the foundation of our claim, a claim constantly challenged in today’s international discourse.

Joan Peters’ in her book From Time Immemorial provides a detailed account of the demographic history of the land of Israel/Palestine, challenging the narrative that Palestinians have been its indigenous population for centuries. Peters demonstrates that much of the Arab population arrived in the early 20th century, attracted by the economic opportunities brought by Jewish settlement and British development. This more complex historical picture underscores the manipulation of facts in the ongoing debate over Israel’s land rights.

Legal scholar Natasha Hausdorff further exposes how international law is often distorted to delegitimize Israel. Terms like “occupation” are misapplied to Israel’s presence in Judea and Samaria (the West Bank), ignoring the lack of a recognized sovereign in these areas prior to 1967 and overlooking documents like the San Remo Resolution of 1920. Despite Israel’s legitimate legal claims, international bodies like the United Nations apply a double standard, disproportionately targeting Israel while ignoring more severe human rights abuses elsewhere.

Hausdorff also highlights the concept of “lawfare”—the weaponization of legal mechanisms to undermine Israel’s right to self-defence. Whether through biased resolutions or unjust legal proceedings, Israel faces a consistent campaign of delegitimization. This misuse of international law not only harms Israel but also erodes the integrity of the legal system itself.

The Call for Truth

As we reflect on these issues, the need for truth becomes clear. The Torah begins with creation to remind us that all things have a rightful place and purpose. The land of Israel was granted to the Jewish people by divine decree. Just as the world was created with order, we must seek clarity in a world often clouded by misinformation and bias. The battle for Israel’s legitimacy on the global stage is not just a political one; it is a moral and spiritual struggle.

The words of UK Parliament member Richard Tice, who recently spoke bluntly about Israel’s situation, echo this need for truth.

“The fastest way to a ceasefire is for Hamas to release the hostages and for Hamas and Hezbollah to stop attacking Israel with missiles. That is the fastest way to a ceasefire, and the Western nations have failed to convince these prescribed terror organizations that this house appears to have forgotten about these attacks. And therefore, what Israel has concluded is the fastest way to defend itself and to ensure the safety of the region is to destroy Hamas and to destroy Hezbollah.”

Let’s compare these words to Vice President Kamela Harris words.  Harris recently stated on MSNBC that “the number of innocents killed in Gaza is unconscionable. Yet, this concern for innocent lives appears hypocritical when comparing U.S. military actions. In Afghanistan alone, U.S. forces contributed to a death toll of around 69,600 armed soldiers and 100,000 civilians over a 20-year conflict. Civilian deaths in wars like Vietnam and Iraq reached millions, with estimates ranging from 200,000 to 500,000 in Iraq alone. Despite the scale of civilian casualties in these conflicts, U.S. leadership did not plead for a ceasefire when they were winning or advancing their objectives. While U.S. officials condemn the loss of civilian life in other contexts, their own military actions have led to the deaths of hundreds of thousands of civilians across multiple conflicts, raising questions about the consistency of their stance on the value of innocent lives.

I also see that the US is very concerned about food and starvation in Gaza. Maybe Cruella (Kamela) should read my blog, World Food Day. This is a major world disaster and needs action.

Israel, a peaceful democracy, was attacked by Iran-backed forces on October 7, 2023. Many in the liberal West struggle to comprehend that Israel is fighting a religious war—a jihad against perceived infidels. For those with a liberal mindset, negotiation seems the answer. But peace is nearly impossible when one side views its struggle as divinely mandated. How can negotiation succeed when the enemy believes it is carrying out God’s will?

Returning to the Beginning

The Torah teaches that creation has a purpose, and humanity has a role in upholding justice. Just as Abraham recognised God by returning to the purity of the beginning, we must return to the truth. The time has come to clear the moral fog that distorts our vision and to restore moral clarity in discussions surrounding Israel and its place in the world.

Let us stop the double standards. Let us confront the hypocrisy of international bodies that unequally apply legal and moral standards. And let us reaffirm the truth of Israel’s right to exist, grounded in divine, legal and historical justice.

Further Reflections

Let us reflect on this. “Peace is almost impossible to achieve with those who believe they are on a divine mission.

The Iranians, Hamas, Hezbollah, et al, all believe they are on a divine mission to destroy Israel and the Jews. We believe their interpretation of God’s will is incorrect, and we could explore Rabbi Sack’s teaching “Not in God’s name” for further depth.

In short, it’s easy to get lost in scrolling, negativity, and despair. Let’s use this opportunity for spiritual growth.

I have a custom of choosing a friend or companion for the year inspired by Rabbi Rashi Simon of the Kesher Community in London. This year, I have chosen Tomer Devorah.

The story of how I chose Tomer Devorah is very moving. I was inspired by a talk by Rabbi David Lapin commemorating October 7th.

Learning Tomer Devorah in memory of Shirel Mor – an October 7 Victim

Photo of Shirel sourced at Times of Israel Post: https://www.timesofisrael.com/sgt-shirel-mor-19-talented-pianist-with-a-huge-and-pure-soul/

Tomer Devorah (The Palm Tree of Deborah),  is a Kabbalistic ethical treatise written by Rabbi Moses Cordovero (1522–1570), a key figure in Jewish mysticism in 16th-century Safed Israel. This short but profound work focuses on ethical conduct, divine attributes, and how humans can strive to emulate God’s qualities. It’s considered a guide for personal and spiritual development, advocating for kindness, compassion, and humility as part of everyday life.

The central theme of Tomer Devorah is the concept of imitatio Dei, or the imitation of God, which is a common theme in Jewish ethics. Cordovero explores the idea that just as God exhibits certain qualities in dealing with humanity, people should strive to reflect these qualities in their interactions with others.

Here is an adaption of Rabbi Lapin’s words: “In contemplating the cosmic trajectory in which we find ourselves, I reflect on the intersection of October 7th with the Ten Days of Teshuvah. Tonight’s thoughts continue from my drashah on Rosh Hashanah, where we discussed the akeidah—the willingness of Avraham to sacrifice his son. This powerful act echoes today in the heroic actions, trust, and faith of our young men and women defending our nation, sacrificing themselves for a cause greater than their own lives. Their courage, echoed in the words spoken at funerals and shiva houses, draws its strength from Avraham and is intertwined with the reasons we blow the shofar on Rosh Hashanah.

The thoughts I share tonight are rooted in the teachings of Rabbi Moshe Cordovero, a 16th-century Kabbalist from Tzfat. One of his most influential works, Tomer Devorah, is structured in four sections. The first is based on God’s 13 attributes of mercy, as mentioned in Micah 7.19, which we say in Tashlich. It explores how we can emulate these divine qualities. The second delves into human character traits, emphasizing modesty, cheerfulness, and avoiding anger. The third explains the ten Sefirot of Kabbalah and how we connect to them. Finally, he discusses how to maintain our connection to holiness through our daily actions.

Tomer Devorah holds special significance for me, a companion for nearly 60 years since my great uncle, Rabbi Elyah Lopian, first introduced me to it. Its teachings gained even more meaning on October 7th, the same day that Sgt. Shirel Mor, a Tzvetanit from Ra’anana, was tragically murdered alongside her fellow soldiers. Shirel was a remarkable young woman, and shortly before her death, she discovered Tomer Devorah. She started studying it and decided it was the greatest self-help book she’d ever seen or read. She became angry that the religious community had access to this book and wasn’t sharing it with the wider community of Israel. Such a powerful piece of guidance. One’s self, spirituality, and connection to that which is holy and sanctity. And she created a little chug (group),  a circle of her friends. And here in Ra’anana, there was a circle of non-religious young girls who used to meet and learn about the Tormer Dvorah.

That is the story of how I hope to learn Tomer Devorah in memory of Shirel and all the victims of October 7.

Full video here: https://www.youtube.com/watch?v=asAa1lEACSc

Final thoughts

I’ve chosen to call my series of blogs The Soul of Israel before and after 7 October. It’s profound how much deeper all of our thoughts are after 7 October.

I want to conclude by sharing what Rabbi Sacks wrote in his introduction to his series Covenant and Conversation.

“So almost astonishingly, thousands of years later, the three promises of Genesis remain the most pressing items on the Jewish agenda.

Children (Jewish continuity)

The Land (the state of Israel and its neighbours)

The relationship between Israel and the world (Philo and antisemitism).

Genesis continues to be what it is after the book of first principles of words: if we are truly open to them, we discover not our necessities but ourselves.”

These words resonate so much deeper after October 7th.