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WHO WILL BE AMERICA'S REV DIETRICH BONHOEFFER In the age of TRUMP? RABBI ARTHUR SEGAL

WHO WILL BE AMERICA'S 

REV DIETRICH BONHOEFFER   in  the age of TRUMP?

Rabbi Arthur Segal

Shalom: All of us have struggles. As my dear friend Lisa Segal (no relation, but a wonderful Cantor and woman) wrote, "How we respond to our struggles is what truly matters." We have discussed many times that the Torah teaches us to help one another deal with life's hardships. Sometimes, the way to choose life has unfortunately been to choose death. The life of Dietrich Bonhoeffer lends us some modern insights.

When Great Britain's retIred Prime Minister Tony Blair was asked, "Which German figure past or present, do you admire most?" he replied, "Dietrich Bonhoeffer, the German pastor, who spoke out against the Nazis and died in a concentration camp." Bonhoeffer was one of the few church leaders who stood in courageous opposition to Hitler. His experience under Nazism thrust him into profound conflict with much of his religious tradition. He raised questions that he was unable to resolve before he was killed in Flossenburg on April 9, 1945. Like most Christians of his generation, he believed that God's special destiny for the Jews included their eventual acceptance of Jesus as the Messiah.

Jewish and Christian scholars evaluate Bonhoeffer's legacy differently. To Christians, his resistance against the Nazis and his writings offered new ethics to the Protestant church. Some Jewish scholars contend that Bonhoeffer acted out of patriotism on behalf of his church and not for the sake of the Jews.

Dietrich Bonhoeffer was born on February 4, 1906 in Breslau, Germany. His mother was university educated and his father was a psychiatrist. He graduated from the Union Seminary of New York. In 1939 he taught theology in Berlin. His church, German Evangelical Protestantism, was shaped by obedience to state authority and by nationalism. Most church leaders welcomed the rise of Nazism as a response to the liberalism and chaos of the Weimar Republic.

A group of German Christians, called Deutsche Christen, was the voice of Nazi ideology within the Protestant Church, and removed the Old Testament from the Bible, claiming that it was "too Jewish." In 1933, when the Nuremberg laws prevented non-Aryans from being in civil service, they also forbade non-Aryans from being ministers or religious teachers. For example, a Protestant, with one Jewish grandparent, could not teach or preach in their "pure Aryan" German church. But they went further. Repudiating Gospel teachings, they said that the non-Aryan Jews were banned from converting to Christianity.

Bonhoeffer's opposition to this Aryan anti-Semitic Deutsche Christen was not based upon disagreement with the Nazi's racial policies, but upon the group's repudiating Church policy as defined in the Gospel. It was a battle of Church independence from Nazism. The church avoided the deeper issue of the rights of German Jews. Many of the church leaders who were against the Deutsche Christen were in favor of the Nazi Aryan policies.

Bonhoeffer opposed the Deutsche Christen, saying that they surrendered Christian precepts to Nazi ideology. He said if non-Aryan Christians could not be in the German Protestant church, he would start a new church, called the "Confessing Church." This church would be free of Nazi influence. This was a minority view. Most German bishops wanted to avoid antagonizing the Nazi regime. As the Nazis became stronger, Bonhoeffer's Confessing Church became paralyzed.

In his essay The Church and the Jewish Question, published in 1933, Bonhoeffer called upon the church to defend the Jews. He did so not because of moral or humanitarian concerns, but because the church needed the Jews to accept Jesus. He says the homecoming of Jesus happens "in the conversion of Israel to Christ." But he also broke new ground in saying that the church must fight political injustice and to help victims of injustice whether they were members of his church or not. His essay became an explicit ethical commitment to all those persecuted by the Nazis. He even drafted a message to Rabbi Stephen Wise, head of the Reform Jewish Movement in the United States.

Theologically, Bonhoeffer still felt the Jewish question would be resolved if all the Jews converted and Judaism no longer existed. This was against the Nazi and Deutsche German view of exterminating anyone with Jewish blood and not accepting their conversion or their grandparents' conversion. Bonhoeffer's struggle became more with his own church than with the Nazis. He enlisted help from churches outside of Germany. He attended the World Alliance Christian ecumenical meeting in Sofia, Bulgaria, and convinced the delegates to pass the following resolution in April 1933: "We especially deplore the fact that the State measures against the Jews in Germany had such an effect on public opinion that, in some circles, Jewish race is considered a race of inferior status."

However, when Bonhoeffer's sister asked him to conduct a Christian funeral for her husband's brother who, like her husband, was a converted Jew, Bonhoeffer succumbed to pressure from his church superintendent and refused. By November 1933, he regretted this decision and apologized to his sister. He turned down a parish post in Berlin and moved to London. His church in London became a haven for both Christian and Jewish refugees. In April 1935, he returned to Germany to help his Confessing Church. One of his members, deaconess Marga Meusel, no longer just denounced the church and the Nazis for their treatment of Jews who converted to Christianity. She denounced the Nazis and the church for their treatment against all Jews. Some leaders of Bonhoeffer's own church wanted to dispute Meusel's beliefs and only defend Jews who converted. They actually wanted to go so far as to agree that the Nazis could do what they wished with non-Christian Jews. This would have given sanction to the Nuremberg laws by Bonhoeffer's church. His church's synod met and dismissed Meusel's view and avoided discussions about the Nazi regime. They simply decided to support the baptism of Jews and support non-Aryan Christians.

For the next two years, Bonhoeffer taught quietly at the seminary of his Confessing Church at Finkenwalde. In 1937, the Gestapo declared his school illegal, as it opposed their Jewish blood laws. Twenty-seven of Bonhoeffer's students were arrested. During the next two years, Bonhoeffer traveled around Germany in secret supervising his students who were working illegally in small rural parishes. In 1938, the Gestapo banned him from Berlin and in 1940 forbade him from speaking publicly.

During the period from 1938 to 1940, Bonhoeffer's philosophy changed. For the first time he described Judaism using the same terminology as he used for Christianity. He said that in God's eyes the church and synagogue were equal. He said that Jews were the brothers of Christians, and that Jews were the "children of the covenant." These were radical statements. The regular Protestant movement in Germany just had culminated their 1939 conference on "Researching the Removal of Jewish Influence on the Religious Life of the German People."

After the November 9, 1938 Kristallnacht, Bonhoeffer protested the Church leaders who said that this pogrom was "the curse which has haunted Jews since Jesus' death on the cross." Bonhoeffer rejected this vehemently and said it was sheer violence revealing Nazism's godless face. Bonhoeffer then organized his members. Pastor Heinrich Gruber helped 2000 Jews escape Germany. Confessing Christians who were expelled from Germany worked with their German colleagues. One was Adolf Fruedenberg, who helped from Switzerland. Another was Henry Leiper from the United States, who was an outspoken critic of Nazism and urged a boycott of the 1936 Berlin Olympics. He worked with Jewish groups to spread the word about what was really happening in Germany.

In 1939, Bonhoeffer's other brother-in-law, Hans von Dohnanyl, became a high- ranking member of the German Military Intelligence under Admiral Wilheim Canaris. Secretly, Dohnanyl was a member of the resistance. Dohnanyl told Bonhoeffer that war was imminent. Bonhoeffer left for New York to teach at the Union Seminary in 1939. By the time he arrived in America, he realized that his place was in Germany fighting the Nazis and helping the Jews. He returned to the belly of the beast one month later in July 1939. Reverend Dietrich Bonhoeffer made an important, crucial decision. He joined the resistance.

Bonhoeffer became a double agent for the resistance by working for his brother-in-law at German military intelligence. The Nazis thought Bonhoeffer would use his church connections to help the Reich. Instead, he helped the resistance gain support as he traveled in Italy, Switzerland, and Scandinavia in 1941 and 1942. However, the Allies treated him with distrust, because the German generals against Hitler wanted guarantees of German territorial integrity and their own positions in power after the war. In 1943, Churchill and Roosevelt said that only unconditional surrender of the Nazis would end the war and did not wish to help the German resistance movement of the anti-Hitler Army officers.

When Jewish deportation started on October 15, 1941, Bonhoeffer wrote detailed memos about it that were smuggled out of Germany on October 18th. Dohnanyl and Canaris, while running the German intelligence office, ran Operation Seven. This secret project smuggled 11 converted Jews and 3 Jews to Switzerland. Using Jews in the Intelligence under the Nazis was not unusual. Hitler himself ordered Canaris to use Jews as spies and send them to the United States. Canaris was happy to oblige. The only orders he gave the Jewish spies was to escape as soon as they got out of Germany. The Gestapo discovered this operation by a trail of money leaving Germany to help the refugees. They arrested Dohnanyl and Bonhoeffer in 1943 on charges of corruption. Later they realized they were smuggling Jews.

In July 1944, an attempt by Canaris's group to kill Hitler failed. It was only after the conspirators' arrest that the Nazis learned of Bonhoeffer's true involvement. He was hung at Flossenburg concentration camp in April 1945, together with his brother Klaus, Canaris, his brother-in-law Dohnanyl, and others.

In his essay Who Stands Firm, Bonhoeffer wrote, "Only the one for whom the final standard is not his reason, his principles, his conscience, his freedom, his virtue, but who is ready to sacrifice all these, when in faith and sole allegiance to God he is called to obedient and responsible action: the responsible person, whose life will be nothing but an answer to God's question and call."

This parasha says that all of us are "standing today" (Deut. 29:9). Our covenant with God was sealed not just with those standing with Moses circa 3,300 years ago, but "with whoever is not here with us today" (Deut. 29:14). Our covenant is binding upon unborn generations. We have a choice whether to accept Torah's ethical teachings or not. Dietrich Bonhoeffer is an example of a man who, after some starts and stops, decided to choose life. He gave up his own life for the greater good.

Let us determine to do our best to choose life-affirming actions. Let us work toward tzedakah (justice) and chesed (kindness). As the prophet Isaiah says, "For Zion's sake, I will not be silent, and for Jerusalem's sake I will not be still, until her righteousness shall go forth like a bright light." (Is. 62:01).

Let us begin, or continue, by doing good within our homes, workplaces and synagogues. Let us begin our own Jewish Spiritual Renewal. Let us "beat down the highway, clear it of stone, and raise a banner over all the peoples" (Is. 62:10) that will bring about Tikun Olam (repair of the world) speedily in our days.

SHALOM and BLESSINGS:

RABBI DR ARTHUR SEGAL

WWW.JEWISHSPIRITUALRENEWAL.COM 

https://www.facebook.com/arthur.l.segal

RABBI ARTHUR SEGAL: TIME HONORED WAYS FOR RABBIS TO DEAL WITH OBNOXIOUS MEMBERS OF HIS/HER CONGREGATION

TIME HONORED WAYS FOR RABBIS TO DEAL WITH OBNOXIOUS MEMBERS OF HIS/HER CONGREGATION

RABBI ARTHUR SEGAL

JEWISH SPIRITUAL RENEWAL

Shalom:

As Rabbis we have all had to deal with obnoxious members of our congregations. They can cause havoc in our congregations, chase good people away, and make the lives of Rabbis miserable.

We have heard too often from potential new members who have come to a Shabbat service that: ''We loved the rabbi, but found the congregants to be obnoxious.''

So what can we do?

As always, our ancient texts provide an answer, because no matter how rude, or obnoxious, (literally 'bad smelling') a congregant is, our Chazal have dealt with worse.

Sometimes, a few members will intentionally introduce dissension by having obnoxious behaviors. In ''Pastoral Stress: Sources of Tension, Resources for Transformation'', Anthony G. Pappas of the Alban Institute refers to such members as "clergy killers"--people "with power needs and other pathologies"...who find congregations--composed mostly of "warm, loving, and tolerant" people--"a viable environment to act out their internal illness. Ideally, the congregation will need to react in responsible ways to transform or at least contain the harmful behavior...." If all other strategies have failed, Pappas advises that "key congregational leaders [including rabbis] must educate themselves about the reasons and procedures for censure, removal, and/or excommunication of members."

Now it is usually up to a Beit Din, a rabbinic court of 3 rabbis, to punish obnoxious congregants. But in the Reform Movement, which holds the vast majority of practicing American Jews, most rabbis make decisions for their congregations with discussion with their lay board members, and not with other rabbis in a formal sense.

The Talmud https://tinyurl.com/y6vjyx5d   has a list of behaviors that could warrant someone to receive a rabbinic censure. They range from having in one's possession an object that could cause harm, i.e. a broken ladder, a dog that bites, perhaps in today's parlance a loaded gun at home that is not locked away. One could receive a censure for insulting a learned man or for saying a Jewish person is a 'slave'. Obnoxious behaviors also include taking God's name in vain or speaking lashon hara (gossip), motzi shem ra (slander), or rechilut (reporting to someone what others have said about him, i.e. stirring the pot).    In Talmud Bavli Tractate Berachot 19a twenty-four offenses are mentioned. The full list is not given in the Talmud, and was thought to be an opened ended 'round' number, leaving what behaviors could be censored up to the rabbi(s).

However, Maimonides ["Yad," Talmud Torah, vi. 14], gives a list of 24 offenses, in his opinion. If strictly followed, there would be few Jews today who did not deserve rabbinic censure. Aside from the above, Maimonides[ aka Rambam] lists:   insulting a messenger of the court;   refusing to appear before the court at the appointed time;   dealing lightly with any of the rabbinic or Mosaic precepts;   refusing to abide by the decision of the court  selling one's real estate to a non-Jew without assuming the responsibility for any injury that the non-Jew may cause his neighbors;   testifying against one's Jewish neighbor in a non-Jewish court, through which the Jew is involved in a loss of money to which he would not have been condemned by a Jewish court;   appropriation by a priest whose business is the selling of meat, of the priestly portions of all the animals for himself;   violating the second day of a holiday, even though its observance is only a custom ("minhag");   performing work on the afternoon of the day preceding Passover;    causing others to profane the name of God ("cḥillul HaShem");   causing others to eat holy meat outside of Jerusalem;   making calculations for the calendar, and establishing festivals accordingly, outside of Palestine;   putting a stumbling-block in the way of the blind, that is to say, tempting one to sin;   preventing the community from performing some religious act;  selling forbidden ("ṭerefah") meat as permitted meat ("kasher");   omission by a "shocḥeṭ." (ritual slaughterer) to show his knife to the rabbi for examination;   self-abuse;   engaging in business intercourse with one's divorced wife;   being made the subject of scandal (in the case of a rabbi);   excommunicating one unjustly .

While much of the above are not even of concern to most American rabbis today, I submit that a congregant, continually behaving without Derech Eretz, {aka Derek Eretz}, Civility, https://tinyurl.com/phelydr   are some of the most obnoxious and damaging behaviors a congregant can do, that can harm the congregation, as well as the rabbi's reputation.

The Talmud offers three levels of rabbinic rebuke [tochecha]: nezifah, niddui, and cherem.

Nezifa is a one-day ban from the congregation {outside of the land of Israel}. One stays in one's home, is remorsefully and works on not repeating the behaviors, speaks sparingly to others, stays away from the person to whom she or he was obnoxious, and not conduct business or perform pleasurable activities. When a prominent person, such as a learned man, (so it doesn't have to be rabbi), rebuked one by saying: "How insolent this man is!" the rebuked is to consider him or herself under nezifa.   Because nezifa is the lowest level of rabbinic rebuke, the rebuked is not separated from society (Talmud Bavli Tractate Moed Ḳatan16a).

The second and next level of rebuke is called Niddui.  If a rabbi, a scholar, or a prominent man actually pronounced the formal niddui on one who had slighted him, then all the laws of niddui applied. This procedure was, however, discouraged by the sages. Rabbis, if doing their teaching correctly in a congregation, shouldn't end up with members, so obnoxious, that the niddui ban is pronounced.  It was a matter of pride for a rabbi to be able to say that he had never pronounced this ban (Talmud Bavli Tractate Moed Ḳatan 17a).  

Niddui is a week-long censure {outside of Israel}. Aside from one's family, no one is allowed to associate with this person. No one can dine with the offender, nor sit or stand within six feet of him/her. If it was imposed due to fraud, or monetary concerns, the offender was publically warned 3 times, on a Monday, a Thursday, and another Monday, at services, when the Torah is read out loud.

During this week, the offender was to behave like a mourner with no haircuts, baths, wearing shoes, or be counted as part of a minyan (religious quorum).  If he died during this week, a stone was placed on his hearse.   Relatives were not allowed to perform the rituals of mourning for him/her such as tearing of garments. If the rabbi(s) found the person to be sincerely repentant, the severity of the niddui could be reduced, including the number of days.

Conversely, if the niddui was unrepentant, the rabbi(s) could increase the severity, by increasing the days, and banning his wife from the synagogue and his children from religious school.

Interestingly, the rabbis were not concerned that the niddui might leave Judaism or the community. Their attitude was that a niddui like this person, was toxic to the community, if not sincerely reformed in his/her ways. [Yoreh De'ah, 334, 1]. The congregation will be much healthier without him or her.

Now the third and highest form of rebuke is Cherem i.e. excommunication.  This is a very serious ban because it is an indefinite punishment in which no one is permitted to work with the offender, or go near him. A Jewish shop keeper, especially the kosher butcher, could not sell to the one in Cherem. If the offender owned a shop, no Jew could buy from him/her.

As a practical matter, when Jewish courts lost their authority, in the 1770s during the Jewish Enlightenment (haskalah), and Jews were released from their European Ghettos, and could live and shop and sell anywhere, cherem and niddui lost their power. One could buy products from a non-Jewish vender, and sell to non-Jewish customers, and did not need the synagogue for his life line to society. But cherem was used successfully with Baruch Spinoza and Uriel Acosta in Amsterdam in the mid 1600's, but had little effect when pronounced on Leon Trotsky and other Jewish Bolsheviks in 1918 by the Rabbinical Council of Odessa. Nor did cherem have much effect on rabbi Mordecai Kaplan, who was the founder of Reconstructionist Judaism, in 1945, when he was excommunicated by the Haredi Union of Orthodox Rabbis.

So what can a modern American rabbi do to change the behaviors or rid himself or herself from toxic, obnoxious congregants? I offer a set of new 10 'suggestions':

First, congregants need to be reminded often, that they are part of a sacred community, a Kahal Kadosh.

Second, they need to be taught that behaviors that may be sadly accepted outside the synagogue are just not allowed inside the synagogue, or to fellow Jews, outside the synagogue (if not to any person at any time).

Third, our congregants need to be actively taught Derek Eretz, civility, civil behavior.https://tinyurl.com/phelydr

Fourth, our congregants need to be taught the rules of lashon hara, motzi shem ra, and rechilut.

Fifth, our congregants need to be taught how not to produce cḥillul ha Shem, or perhaps described in Yiddish, as a ''Shonda fur dei goyim. ''

Sixth, rabbis need to teach their congregations that Shabbat is an ''oasis in time'' and that synagogues are a holy place of refuge. 

Seventh, our congregants need to be taught over and over that when greeted with a 'Shabbat Shalom' or a 'Gut Yontif', they are to respond in kind, lovingly. "A person's tongue is more powerful than his sword. A sword can only kill someone who is nearby; a tongue can cause the death of someone who is far away" (Talmud Bavli Tractate Shabbat 15b).

Eighth, our rabbis need to actively, and privately, call congregants into their offices, to 'rebuke wisely'. When obnoxious behavior is witnessed, first give the benefit of the doubt, that the offender is misguided, and then teach them Derek Eretz: "As we judge others favorably, so will G!d judge us favorably" (Talmud Bavli Tractate Shabbat 127b).

Ninth: ''Although we may hesitate to offer rebuke (tochecha) for fear of 'hurting another human being, ruining a relationship, engaging in an unhealthy power struggle, or opening up our own sense of vulnerability and insecurity,' (putting our job at risk), says Rabbi Matthew Gewirtz of Rodeph Sholom Reform Congregation in New York City, "we are nevertheless commanded to rebuke." To minimize the risk of causing hurt feelings, be aware of your motives before proceeding. Do not rebuke someone out of anger or jealousy arising out of your own sense of failure. Maimonides advises us to "speak to the offender gently and tenderly, so that he can hear the critique" (Mishneh Torah Hilchot Deot 6:7). Remember, if a situation arises which cannot be simply "explained away," our tradition enjoins us to rebuke the presumed offender directly and privately (publicly embarrassing someone is prohibited). Leviticus 19:17 states: "You shall surely rebuke your neighbor (hocheyach tochiach et amitecha), but incur no guilt [because of him]." Notably, this mitzvah"appears immediately after the prohibition, "Do not go about as a talebearer" and immediately before, "You shall not take vengeance or bear a grudge against your kinsfolk. Love your neighbor as yourself. I am the Eternal God." This advice is from Reform rabbi Margaret Moers Wenig, rabbi emerita of Beth Am, New York City, instructor in Liturgy and Homiletics at HUC-JIR.

Tenth: As rabbis, we cannot put off rebuking and teaching for fear of alienating ourselves from a congregant, especially a board member. We of course need to see the good in others. All of us wish to be loved and appreciated and get along. ''But love unaccompanied by criticism is not love....and Peace unaccompanied by reproof is not peace" (Midrash Genesis Rabbah 54:3).

Just as obnoxious behavior can destroy the sanctity of temple life, tochecha can rebuild it. People will still make behavioral mistakes even in a Kahal Kadosh, where all are regarded as a fellow child of the Divine.  If we as rabbis allow obnoxious behaviors to go unchecked, whether they are seen in our temple's collective culture, in our members or in our leaders, our Sacred Congregations, cannot grow stronger, but only continually become weaker.  A true Jewish congregation acknowledges that we humans on the road to becoming Homo Spiritus do transgress and that it is part of the rabbi's job description to rebuke.  We must teach how one goes about doing a cheshbon ha nefesh (a written inventory of our soul), vidui (admitting our short comings), doing teshuvah (repentance), making reconciliation, and learning forgiveness.    https://tinyurl.com/pnmanuh To paraphrase the Chofetz Chaim, the ultimate author of books on proper behavior: If a person diligently applies himself to studying the laws of lashon hara and Derek Eretz, G!d will remove his yetzer ha ra (his negative urge) for untoward behaviors. But if an entire congregation will resolve together to guard their behaviors, the effect is much greater.

Thank you for reading and learning,

SHALOM and BLESSINGS:

RABBI DR ARTHUR SEGAL

WWW.JEWISHSPIRITUALRENEWAL.COM  

https://www.facebook.com/arthur.l.segal

HILTON HEAD ISLAND, SOUTH CAROLINA

RabbiASegal@aol.com

JEWISH SPIRITUAL RENEWAL

SHALOM and BLESSINGS:

RABBI DR ARTHUR SEGAL

WWW.JEWISHSPIRITUALRENEWAL.COM 

https://www.facebook.com/arthur.l.segal

TALMUDIC WARNING RE ISRAEL SUBJUGATING PALESTINIANS: RABBI ARTHUR SEGAL

TALMUDIC WARNING RE ISRAEL SUBJUGATING PALESTINIANS: RABBI ARTHUR SEGAL

Hi!!!

As y'all know I spend my days studying , teaching, writing, and doing things that annoy my wife. I excel in the later, and I am mediocre in the former. Much of my studying is re-studying.

Y'all know that when synagogues yearly finish reading aloud the last verse of Deuteronomy, without any delay, we immediately begin again with Genesis. The same is true with the Talmud's 7.5 yearly cycle of studying.

As Rav Ben Bag Bag would say: (referring to the Torah) ''Turn it and turn it again, for all is in it; see through it; grow old and worn in it; do not budge from it, for there is nothing that works better than it. – Mishnah Pirkei Avot 5:22 (Verses of the Fathers) . Every time I re-read, I discover something new. It was always there, and had been read before, but I am in a new place, each day, and hence verses that didn't grab me in the kishkas, gut, some years back, scream out to me today.

With Israel's new populist, Trumpist, new law, relegating non-Jewish citizens to a second rate status, and their continuing wars with residents of Gaza, the West Bank, and now back into the Golan, the below Talmudic verse jumped out at me today.

''Rabbah bar Bar Chanah said: Once I was going on a boat and saw a fish upon whose back grass was growing. We thought it was an island. We alighted, baked, and cooked upon it. When the back of the fish became hot from our fire, it turned over. Had the ship not been so near (to enable us to jump into it), we would have drowned. (Talmud Bavli Tractate Bava Basra Daf 73b)''

When I first read it some years ago, it was just a silly fish and silly rabbi story.

But in re-reading it today I came across a commentary by Rabbeinu Ya'akov ben Asher (aka The Tur) (Germany 1269-1340): ''Rabbah bar Bar Channah saw with guidance from G!d,  that in the End-of-Days, the Jewish people would regain the Land of Israel, and rule over the people, who were living there for hundreds of years while the Jews were in exile. The Jewish people will assume that this people has no hope of ever overcoming Israel, and will therefore subjugate them. When this people have suffered much, and their "backs have burnt'' they will "turn over" and successfully resist Israel. The Jewish people will drown from the many problems that will arise and only the Coming of the Messiah will save them.''

With BiBi and his ilk being given a green light from their new 'friend' Trump, along with American Christian right wing leaders, like Huckabee, to insult and harm Palestinians and their allies, the Palestinians will reach a point where their 'backs are burnt' too much and they will roll over on Israel. 

Trumpism, and Bannonism is spreading in Israel but also in Europe and Asia. I spent 3 months in Europe in Autumn of 2017, and 2 months there in Spring of 2018, researching.  Xenophobia is rampant, and with it anti semitism. For those Jews who think Trump is good for Israel and good for Jews for opening a US Embassy in Jerusalem and ''allowing'' BiBi to steal more and more of Arab land for Israel's Lebensraum, and treating non-Jews as Untermenschen, the way Trump treats Latinos and Muslims,  they are sadly mistaken. Our rabbis warned us about this in the Talmud. 

As Rabbis and Jewish leaders today, we MUST stand up against Trumpism, populism, fascism, where ever we find it, even in the halls of the US Congress, the White House and the Knesset, ''by any means necessary.'' 

SHALOM   and BLESSINGS:

RABBI DR ARTHUR SEGAL

WWW.JEWISHSPIRITUALRENEWAL.COM ;

https://www.facebook.com/arthur.l.segal

RABBI ARTHUR SEGAL: HILTON HEAD JEWISH WEDDINGS: HILTON HEAD JEWISH INTERFAITH WEDDINGS

SHALOM!!! Please wish Mazel Tov v Siman Tov and Congratulations to Jamie and Max who were married in a beautiful outside Low-Country wedding last evening, with the honor of officiating, given to moi. Love and blessings, RABBI DR Arthur Segal, Rabbi Arthur Segal's Jewish Spiritual Renewal

CONTACT RABBI ARTHUR SEGAL FOR YOUR FANTASTIC CUSTOM MADE JEWISH AND/OR INTERFAITH WEDDING ON HILTON HEAD ISLAND, SC OR NEAR BY AT RABBIASEGAL@AOL.COM

JEWISH WEDDINGS OFFICIATED BY RABBI ARTHUR SEGAL: TRADITIONAL, INTERFAITH, CO-OFFICIANT, DESTINATION

"One of the Joys of being a Rabbi," says Rabbi Arthur Segal," is working closely with the bride and groom and officiating at their wedding." He can do this with couples living near by or with couples having a destination wedding in the greater beautiful Hilton Head Island area.

Rabbi Arthur Segal helps develop a custom ceremony with the couple so that each word in the ceremony rings true to them. His ceremonies can range from the very traditional to what ever the couples desires. Rabbi opines that this is the couple's special day, and to treat each wedding as unique.

For those who are having an interfaith wedding, Rabbi takes special care to respect both traditions, again with total input from the couple. He will be pleased to co-officiate at weddings, using non-Trinitarian language.

Rabbi Arthur Segal also will do recommitment marriage ceremonies with the same care as he does weddings.

Rabbi will work closely with the wedding planer and/or caterer to make sure the wedding is seamless, and the bride and groom can totally enjoy themselves on their special day.

Rabbi Arthur Segal is available, and actually prefers, to be at the rehearsal, to ensure all is going smoothly, and to get to know the bridal party, and family, before the actual wedding day.

For those that wish to have a Ketubah, rabbi will work closely to make sure everyone's name has correct calligraphy on the document, in English and Hebrew, so the signing ceremony is flawless.

For a beautiful gallery of Ketubahs go to JudaicConnection.com  (My couples receive a $15 shipping discount)

Rabbi Arthur Segal tries to limit his weddings to Hilton Head, SC, Bluffton, SC, Palmetto Bluff, SC, Savannah, GA, and Charleston, SC, but has been known to make himself available elsewhere, even out of the USA. He will also conduct weddings and recommitment ceremonies on cruise ships.

In keeping with Jewish ethics, if the couple resides in Rabbi Arthur Segal's town, Rabbi will ask, unless there are some special circumstances, if the couple has first asked the local pulpit rabbi to officiate.

SHALOM and BLESSINGS:

RABBI DR ARTHUR SEGAL

WWW.JEWISHSPIRITUALRENEWAL.COM 

https://www.facebook.com/arthur.l.segal

NASSAU, BAHAMAS: RABBI ARTHUR SEGAL: JEWISH SPIRITUAL RENEWAL

Happy Wednesday evening! Chanukah is over at 5:22 PM, but with no candle lighting. God willing, we can celebrate in peace and liberty, next year, as well. Happy Rosh Chodesh (new month) of Tevet. (The next Jewish holiday to celebrate starts on the eve of January 30th, 2018, Tu B'Shevat, the new year for trees.) From Mid Of November, the Celebrity Eclipse left Bermuda, had a day at sea, and arrived at Nassau, Bahamas. THESE ARE OUR LAST PICTURES. The next day, we landed and disembarked in Miami, Florida, bused to the Miami International Airport - MIA, rented a car from Alamo Rent A Car, and drove a Chrysler 300c to Jacksonville International Airport, slept at Hyatt Place Jacksonville Airport where our car was parked and not injured, B'H, by Hurricane Irma, and the next day, picked up Avi Segal, the Jewish Parrot, at Exotic Bird Hospital, and drove back to Hilton Head Island, SC, ending 75 days of fun and adventure. We visited 42 towns and cities, spent 32 nights in 20 hotels, took 15 trains, 3 buses, one ferry, 3 car rides, and 43 days on 5 ships and boats. In Nassau, Bahamas, we saw Paradise Island Resort, Cable Beach Club Resort & Spa, Straw Market, Nassau Bahamas, Government House, The Bahamas, British Colonial Hilton Nassau, Nassau Public Library, Ardastra Gardens, Zoo and Conservation Centre, Atlantas Resort, Nassau. Bahamas., The Ocean Club, A Four Seasons Resort, Bahamas, Versailles Garden & French Cloisters, Paradise Island,..., Pompey Museum of Slavery and Emancipation, Fort Fincastle. Have a great evening! Love and Blessings, Ellen and Arthur L. Segal


SHALOM and BLESSINGS:X

RABBI DR ARTHUR SEGAL

WWW.JEWISHSPIRITUALRENEWAL.COM 

https://www.facebook.com/arthur.l.segal