I learned a very important lesson today, which I would like to share on this Erev Yom Kippur.
Thursday, I received a copy of the Machzor Massoret HaRav. This morning, I finally had a chance to really sit with it. I started with the introduction, to see what the editors' conscious and stated motives were in producing the work. (Though I am very wary of falling victim to the Intentionalist Fallacy.) All of a sudden, my heart sank. My beloved teacher, Rabbi Dr. Isaiah Wohlgemuth is listed there as 'zl.' Now, I knew he'd been ill, but I could not believe that the Boston grapevine would have missed his passing.
After Shabbat, I checked the SSDI, but found nothing. I checked the Obituary Data bases, nothing. I finally wrote to some local landsleit to see if they'd heard anything. Both told me that Rabbi Wohlgemuth is in an old age home in New Jersey and still very much alive, though ailing.
I assume that this was an honest mistake. Nevertheless, I am still very shaken. What would it have required to check and see if someone is still with us before going to press?
Before pronouncing someone 'z'l' it behooves a writer to check his facts first.
Saturday, September 30, 2006
Friday, September 29, 2006
Kol Dodi Dofek
Everything happens, my wife is wont to observe, when it's supposed to. A case in point is the publication, earlier this year of the new translation of the Rav's Religous Zionist classic, Kol Dodi Dofek, which I was privileged to edit. The translation was completed fifteen years ago, but a long via lachrymosa held up its publication. Prima facie, there was no special reason why it should come out now.
Greater powers thought differently. The events of the past decade (and the past year, in particular) have thrown Religious Zionism into a tailspin. The renewed interest in Kol Dodi Dofek is, without a doubt, a result of people looking for an alternative, religious approach to Zionism. Making it available in English has expanded the dialogue around its ideas and spurred both Israelis and non-Israelis to be more creative in making sense out of our present circumstances.
It is in that context that I was very excited, and moved, to see the new issue of Tradition that is devoted to Kol Dodi Dofek, in which some of the best minds and souls in our community participated. Barukh HaShem.
Greater powers thought differently. The events of the past decade (and the past year, in particular) have thrown Religious Zionism into a tailspin. The renewed interest in Kol Dodi Dofek is, without a doubt, a result of people looking for an alternative, religious approach to Zionism. Making it available in English has expanded the dialogue around its ideas and spurred both Israelis and non-Israelis to be more creative in making sense out of our present circumstances.
It is in that context that I was very excited, and moved, to see the new issue of Tradition that is devoted to Kol Dodi Dofek, in which some of the best minds and souls in our community participated. Barukh HaShem.
Thursday, September 28, 2006
Between Sin and Sin
In the Hineni prayer, before Musaf on both Rosh Hashanah and Yom Kippur, the Hazzan intones 'כי חוטא ופושע אני.' It's an interesting combination, because a חוטא is one who sins by accident, while a פושע is one who sins as an act of rebellion. What connection is there? One could answer that it's based upon Hazal's observation (Sotah 22a): R. Huna said: When a man commits a transgression and repeats it, it becomes to him something which is permissible.
I think there's more to this than meets the eye.
The late Jacob Katz, in his book Out of the Ghetto, tried to determine when truly secular behavior began to manifest itself among the Jews of Europe. Certain historians had suggested that the level of observance (or the lack thereof) was the best barometer. Katz disagreed. He argued, cogently, that the lack of observance per se is not the issue. The determinative question is how does the miscreant understand his actions. A person who desecrates the Sabbath, but who defines himself as a 'bad Jew,' is still part of the traditional community, because he still subscribes to its value system. However, once a person justifies his lack of observance on the grounds that it represents a correct/progressive/modern Judaism, then he can be deemed to have left the traditional fold.
Recently, the Orthodox community has been all abuzz about various modes of behavior that are 'justifiable' halakhically or that require the Torah to adjust itself to more 'ethical' or 'enlightened' modes of thinking. In some cases, there really is room for adjustment, but not endless room. In other cases, there is absolutely no room for movement. That is not a pleasant reality, but that is the religious reality.
Part of Teshuvah and Heshbon ha-Nefesh is to learn the difference between the two.
I think there's more to this than meets the eye.
The late Jacob Katz, in his book Out of the Ghetto, tried to determine when truly secular behavior began to manifest itself among the Jews of Europe. Certain historians had suggested that the level of observance (or the lack thereof) was the best barometer. Katz disagreed. He argued, cogently, that the lack of observance per se is not the issue. The determinative question is how does the miscreant understand his actions. A person who desecrates the Sabbath, but who defines himself as a 'bad Jew,' is still part of the traditional community, because he still subscribes to its value system. However, once a person justifies his lack of observance on the grounds that it represents a correct/progressive/modern Judaism, then he can be deemed to have left the traditional fold.
Recently, the Orthodox community has been all abuzz about various modes of behavior that are 'justifiable' halakhically or that require the Torah to adjust itself to more 'ethical' or 'enlightened' modes of thinking. In some cases, there really is room for adjustment, but not endless room. In other cases, there is absolutely no room for movement. That is not a pleasant reality, but that is the religious reality.
Part of Teshuvah and Heshbon ha-Nefesh is to learn the difference between the two.
Tuesday, September 26, 2006
A Blood Dripped Crescent
Ben Dror Yemini, in today's Maariv.A Homemade Genocide
The Arab world is subject to genocide, it is true. It's just that it's mostly self-inflicted, and Israel has nothing to do with any of it.
An article by Ben Dror Yemini, Ma'ariv correspondent
בן דרור ימיני26/9/2006 13:33
Fact no. 1: Since the establishment of the State of Israel a merciless genocide is being perpetrated against Muslims and/or Arabs. Fact no. 2: The conflict in the Middle East, between Israel and the Arabs as a whole and against the Palestinians in particular, is regarded as the central conflict in the world today. Fact no. 3: According to polls carried out in the European Union, Israel holds first place as “Danger to world peace”. In Holland, for instance, 74% of the population holds this view. Not Iran. Not North Korea. Israel. Connecting between these findings creates one of the biggest deceptions of modern times: Israel is regarded as the country responsible for every calamity, misfortune and hardship. It is a danger to world peace, not just to the Arab or Muslim world. (Continued here.)
Monday, September 25, 2006
On the Other Hand
Man Arrested for Blowing Shofar at Western Wall
13:09 Sep 25, '06 / 3 Tishrei 5767by Hillel Fendel
The incident occurred around 7:30 in the morning, at the northern-most section of the accessible Western Wall - a little-known area called the Kotel HaKatan, the Small Wall. It is considered to have extra sanctity, as it stands opposite the presumed spot of the Holy of Holies of the Beit HaMikdash.Yesterday morning (Sunday), a group of some 10 men and two women gathered at the site, as they have done for several years on Rosh HaShanah, for early-morning prayers. The holiday prayers feature the blowing of the shofar (ram's horn) at several different times. Towards the end of the first shofar sounding, a Border Guard policeman came in, made an unclear motion with his hand as if to ask what was going on, and then left. He said nothing.
Shortly afterwards, Eliyahu K., the 20-year-old prayer leader, blew the shofar a second time, in the midst of his silent prayer (in accordance with Sephardic custom). Policemen came in once again and began trying to pull him away. However, Eliyahu was in the midst of reciting the Amidah - a long passage during which one must stand in one place without moving - and he therefore did not move. The policemen informed their supervisors by radio that he was praying and refused to move, and reinforcements were soon sent - no fewer than 20 policemen, according to several witnesses.
They then started dragging him out, and when they stopped for a moment, he got up and resumed his prayers. They then began to drag him away again, and shortly afterwards again stopped for a moment - and again he resumed his prayers. At this point, the policemen allowed him to complete his prayers. In the meanwhile, the other members of the prayer group came out and tried to prevent the policemen from taking Eliyahu away. At this point, the policemen started swinging their clubs violently; no one was hospitalized, but "it was a big brawl," in the words of one witness, with many people being dragged around and beaten while wearing their prayer-shawls and Sabbath suits.
Meanwhile, Eliyahu was taken to the small police station at the Western Wall plaza, and several of his friends followed him there. They wanted to go up the steps into the police station, and demanded that at least the shofar be returned, but the police again came down with their clubs. They finally took Eliyahu by foot, accompanied by his fiancיe, all the way around the Old City, past Mt. Zion and through Jaffa Gate, to the Kishle police station inside Jaffa Gate. At this point, there was no longer any violence, and Eliyahu was released around 11:30 - after being charged with attacking a policeman, disturbing a policeman in the line of duty, and disturbing the public order.
One witness related, "It's not only that they stopped him from blowing the shofar, but rather the fact that the police beat us up very harshly. I was on my way to the Wall for prayers when I saw 5-7 policemen going with Eliyahu and protecting him very closely. I walked after them, and then a few of his friends came, and then the violence started. We asked the policemen to return the shofar, and they started kicking us and punching us."
The worshipers said that the police had apparently been called by an Arab woman who said the sound of the ram's horn disturbed her children. A Jewish resident of the Old City told Arutz-7, "How ironic. The loud Arab weddings and nightly prayers by the muazzin [over a powerful loudspeaker] at 4:30 AM disturb our sleep every night." Similar complaints are heard from Jews living near Arab villages in Judea and Samaria.
A member of the Jerusalem Police spokesman's office, contacted by Arutz-7 for a statement on the matter and asked whether this signified a new policy towards shofar-blowing at the Wall, said, "When we have an answer for you, I will get back to you." The head of the local council of the Jewish Quarter of the Old City, Shmuel Yitzchaki, could not be reached for comment by the time of this report.
The rabbi of the Western Wall, Rabbi Shmuel Rabinovitch, told Arutz-7, "This is a very grave incident, and I have asked the local police commander, Yossi Priente, to check into it - both the violence and the prevention of the shofar blowing. It reminds us of the days of the British Mandate when Jews [had to make] super-human efforts to blow the shofar at the Western Wall."
He was referring to the 1ate 1920's, when the British, in an attempt to appease the Arabs, and following violence at the Wall, forbade shofar-blowing at the Wall.
The Jerusalem police department can be faxed at (972-2) 539-1190.
13:09 Sep 25, '06 / 3 Tishrei 5767by Hillel Fendel
The incident occurred around 7:30 in the morning, at the northern-most section of the accessible Western Wall - a little-known area called the Kotel HaKatan, the Small Wall. It is considered to have extra sanctity, as it stands opposite the presumed spot of the Holy of Holies of the Beit HaMikdash.Yesterday morning (Sunday), a group of some 10 men and two women gathered at the site, as they have done for several years on Rosh HaShanah, for early-morning prayers. The holiday prayers feature the blowing of the shofar (ram's horn) at several different times. Towards the end of the first shofar sounding, a Border Guard policeman came in, made an unclear motion with his hand as if to ask what was going on, and then left. He said nothing.
Shortly afterwards, Eliyahu K., the 20-year-old prayer leader, blew the shofar a second time, in the midst of his silent prayer (in accordance with Sephardic custom). Policemen came in once again and began trying to pull him away. However, Eliyahu was in the midst of reciting the Amidah - a long passage during which one must stand in one place without moving - and he therefore did not move. The policemen informed their supervisors by radio that he was praying and refused to move, and reinforcements were soon sent - no fewer than 20 policemen, according to several witnesses.
They then started dragging him out, and when they stopped for a moment, he got up and resumed his prayers. They then began to drag him away again, and shortly afterwards again stopped for a moment - and again he resumed his prayers. At this point, the policemen allowed him to complete his prayers. In the meanwhile, the other members of the prayer group came out and tried to prevent the policemen from taking Eliyahu away. At this point, the policemen started swinging their clubs violently; no one was hospitalized, but "it was a big brawl," in the words of one witness, with many people being dragged around and beaten while wearing their prayer-shawls and Sabbath suits.
Meanwhile, Eliyahu was taken to the small police station at the Western Wall plaza, and several of his friends followed him there. They wanted to go up the steps into the police station, and demanded that at least the shofar be returned, but the police again came down with their clubs. They finally took Eliyahu by foot, accompanied by his fiancיe, all the way around the Old City, past Mt. Zion and through Jaffa Gate, to the Kishle police station inside Jaffa Gate. At this point, there was no longer any violence, and Eliyahu was released around 11:30 - after being charged with attacking a policeman, disturbing a policeman in the line of duty, and disturbing the public order.
One witness related, "It's not only that they stopped him from blowing the shofar, but rather the fact that the police beat us up very harshly. I was on my way to the Wall for prayers when I saw 5-7 policemen going with Eliyahu and protecting him very closely. I walked after them, and then a few of his friends came, and then the violence started. We asked the policemen to return the shofar, and they started kicking us and punching us."
The worshipers said that the police had apparently been called by an Arab woman who said the sound of the ram's horn disturbed her children. A Jewish resident of the Old City told Arutz-7, "How ironic. The loud Arab weddings and nightly prayers by the muazzin [over a powerful loudspeaker] at 4:30 AM disturb our sleep every night." Similar complaints are heard from Jews living near Arab villages in Judea and Samaria.
A member of the Jerusalem Police spokesman's office, contacted by Arutz-7 for a statement on the matter and asked whether this signified a new policy towards shofar-blowing at the Wall, said, "When we have an answer for you, I will get back to you." The head of the local council of the Jewish Quarter of the Old City, Shmuel Yitzchaki, could not be reached for comment by the time of this report.
The rabbi of the Western Wall, Rabbi Shmuel Rabinovitch, told Arutz-7, "This is a very grave incident, and I have asked the local police commander, Yossi Priente, to check into it - both the violence and the prevention of the shofar blowing. It reminds us of the days of the British Mandate when Jews [had to make] super-human efforts to blow the shofar at the Western Wall."
He was referring to the 1ate 1920's, when the British, in an attempt to appease the Arabs, and following violence at the Wall, forbade shofar-blowing at the Wall.
The Jerusalem police department can be faxed at (972-2) 539-1190.
Yesh Matzav
Many years ago, after Shabbat Parshat Yitro, the Rav זצ"ל took the time to comment on the fact that, according to Rashi, the Torah's description of Moses sitting in judgement (Ex. 18, 13) occurred on the 'day after Yom Kippur.' This, of course, raises chronological questions regarding the order of the stories in Humash, since the first Yom Kippur was months away from the initial reunion of Moses with Yitro and his family (not to mention that the Torah had yet to be given). The usual explanation is that, in fact, the Torah does not always adhere to strict chronological order when it recounts stories (אין מוקדם ומאוחר בתורה).
The Rav, however, suggested that there is a deeper lesson to be derived from this little detail. The Torah says that Moses sat in judgement on the day after Yom Kippur, because every person who judges (or teaches Torah), or lives one's life must act as if it's the day following Yom Kippur. The sanctity of Yom ha-Qadosh must follow a person into his or her daily existence. That is the idea behind the concept of אסרו חג. Hold tight onto holiness. Feel it after the holy day has departed.
Today, partly because of Rosh Hashanah and partly because of this, this is how today feels to me.
[Thanks to Jameel.]
Wednesday, September 20, 2006
Tuesday, September 19, 2006
Monday, September 18, 2006
He Who Shakes
A famous vort, attributed to the Kotzker Rebbe, goes like this:
The Kotzker once emerged from his inner sanctum to find his Hassidim swaying while praying (aka shoklin'). Angry (but wasn't he always), he cried out: וינועו ויעמדו מרחוק , דער וואס שאקעלט זיך, שטייט פון וויטענס. Loosely translated, and sacrificing the sharp homiletic, the Kotzker was saying that one must tremble 'inside' (אינערווייניג) and not merely outside.
I was reminded of that comment during the last two recitations of Selihot. They were technically fine. The pronunciation was exact, the cantillation impeccable. What was missing? Soul, awe, dread, fear, apprehension and elation at the opportunity for Teshuvah. What did I see? More of the same, 'It's 1233AM (sic!). Let's get this over with quick. I'll do exactly what I'm supposed to. If the Shliah Tzibbur misses a note or uses the wrong nusah, I'll be the first to send him to Golgotha. However, don't you dare make me devote more time to this than I need to.'
This is the tragedy of much of Orthodoxy. Halakhic punctilliousness has conquered the field, but spirituality has been banished. As Professor Haym Soloveitchik concludes in his magisterial essay, 'Rupture and Reconstruction,': 'Having lost the touch of His presence, they seek now solace in the pressure of His yoke.'
That, however, is not sufficient. It leaves observance anemic, at best, and totally stale(at worst). The massive search for spiritual expression that presently characterizes contemporary Orthodoxy of every stripe is a loud protest not against Halakhah, but of the legitimate need to infuse mitzvot with feeling and with God's Presence. The Rov זצ"ל already foresaw this need in the late 1950's, when he complained of having failed (כביכול) at developing a sensitized spiritual awareness among many of the same disciples who had mastered the Brisker Method. (See, e.g., על אהבת התורה וגאולת נפש הדור). Is there any wonder that so many of our children and youth take off their kippot?
There is, however, even more to this. Ladies and Gentleman, we are presently in very serious trouble, both as a people and a religion. Assimilation is an aggressive cancer eating away at the body politic of our nation, both here and abroad. The forces of evil are really planning to destroy us, around the world. As the Psalmist said (Ps. 85, 5): They have said: 'Come, and let us exterminate them as a nation; that the name of Israel may be remembered no more.' Isn't that enough reason to cry out from the depths of our souls to God to save us? Is it such an imposition to move ourselves to feel? How long will we sophisticate ourselves to death?
Self-satisfaction is the pepetual malady of the Jew. It is also quite lethal, as we will read on Shabbat Shuvah (Deut. 32, 15): 'Jeshurun thus became fat and rebelled. You grew fat, thick and gross. [The nation] abandoned the God who made it and spurned the Mighty One who was its support.' This ailment comes in all shapes and sizes, visiting both ostensibly observant Jews as well as the non-observant.
There are a few days left to prepare for Rosh Hashanah. We should search our souls, unleash our souls, and not just check the size of the shofar.
Our Lives, and our souls, depend upon it.
[N.B. I appreciate the positive reasponse to this posting. A longer version thereof is now available at Torah Currents.]
The Kotzker once emerged from his inner sanctum to find his Hassidim swaying while praying (aka shoklin'). Angry (but wasn't he always), he cried out: וינועו ויעמדו מרחוק , דער וואס שאקעלט זיך, שטייט פון וויטענס. Loosely translated, and sacrificing the sharp homiletic, the Kotzker was saying that one must tremble 'inside' (אינערווייניג) and not merely outside.
I was reminded of that comment during the last two recitations of Selihot. They were technically fine. The pronunciation was exact, the cantillation impeccable. What was missing? Soul, awe, dread, fear, apprehension and elation at the opportunity for Teshuvah. What did I see? More of the same, 'It's 1233AM (sic!). Let's get this over with quick. I'll do exactly what I'm supposed to. If the Shliah Tzibbur misses a note or uses the wrong nusah, I'll be the first to send him to Golgotha. However, don't you dare make me devote more time to this than I need to.'
This is the tragedy of much of Orthodoxy. Halakhic punctilliousness has conquered the field, but spirituality has been banished. As Professor Haym Soloveitchik concludes in his magisterial essay, 'Rupture and Reconstruction,': 'Having lost the touch of His presence, they seek now solace in the pressure of His yoke.'
That, however, is not sufficient. It leaves observance anemic, at best, and totally stale(at worst). The massive search for spiritual expression that presently characterizes contemporary Orthodoxy of every stripe is a loud protest not against Halakhah, but of the legitimate need to infuse mitzvot with feeling and with God's Presence. The Rov זצ"ל already foresaw this need in the late 1950's, when he complained of having failed (כביכול) at developing a sensitized spiritual awareness among many of the same disciples who had mastered the Brisker Method. (See, e.g., על אהבת התורה וגאולת נפש הדור). Is there any wonder that so many of our children and youth take off their kippot?
There is, however, even more to this. Ladies and Gentleman, we are presently in very serious trouble, both as a people and a religion. Assimilation is an aggressive cancer eating away at the body politic of our nation, both here and abroad. The forces of evil are really planning to destroy us, around the world. As the Psalmist said (Ps. 85, 5): They have said: 'Come, and let us exterminate them as a nation; that the name of Israel may be remembered no more.' Isn't that enough reason to cry out from the depths of our souls to God to save us? Is it such an imposition to move ourselves to feel? How long will we sophisticate ourselves to death?
Self-satisfaction is the pepetual malady of the Jew. It is also quite lethal, as we will read on Shabbat Shuvah (Deut. 32, 15): 'Jeshurun thus became fat and rebelled. You grew fat, thick and gross. [The nation] abandoned the God who made it and spurned the Mighty One who was its support.' This ailment comes in all shapes and sizes, visiting both ostensibly observant Jews as well as the non-observant.
There are a few days left to prepare for Rosh Hashanah. We should search our souls, unleash our souls, and not just check the size of the shofar.
Our Lives, and our souls, depend upon it.
[N.B. I appreciate the positive reasponse to this posting. A longer version thereof is now available at Torah Currents.]
Sunday, September 17, 2006
De Furore Mauriorum Domine Libera Nos
Last week I had a long discussion with a good friend who is also a very well-known journalist. We were discussing the state of the world and I reminded him that fully ten years ago I had told him that, based purely on my work as an historian, that 'It's all about Islam.' At the time he absolutely refused to hear such talk. Now, He reluctantly agreed and acknowledged that events had borne out my observation. He cautioned me, however, that we should never acknowledge such a thing, lest we find ourselves at war with the entire Muslim world. I nodded my agreement, knowing deep inside that there was no way to prevent it from developing in that direction.
As if to confirm my worst fears, the entire Muslim world is up in arms and burning churches over recent remarks by the Pope. And what did he say, exactly? According to CNN: Pope Benedict XVI said Tuesday that Islamic holy war was against God's nature and invited Muslims to join in a peaceful cultural dialogue. In that context he cited the much embattled Byzantine emperor, Manuel II Paleologos, who fought against jihadist expansionism by the Ottoman Turks. Manuel's words were harsh, but not wrong. 'Show me just what Mohammed brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached.' "
The trouble is that that's exactly what Muhammed preached and that's exactly what Islam teaches and Muslims believe. But what did the Iranians, in their duplicity, announce: "(The) Pope has linked Islam to violence and challenged jihad (holy war) at a time when he apparently closed his eyes to the crimes being perpetrated against defenseless Muslims by the leaders of power and hypocrisy under flag of Christianity and Jewish religion." (What was it Goebbels said about bald faced lies?)
The Pope called a spade a spade. The result was, he backed down. It won't change anything. Islam, as the late and much-lamented Oriana Fallaci has said, has declared war on us, all of us. When will we at least acknowledge that fact?
Last week, a prominent scholar, Professor Moshe Sharon, declared at the Herzliah conference on Counter-Terrorism that there is: "no possibility of peace between Israel and the Palestinians whatsoever, for ever," since the Arab and Islamic world viewed the establishment of Israel as a "reversal of history," and would never accept Israel .
He described peace agreements with Arab Muslim states as "pieces of paper, parts of tactics, strategies," adding that they have "no meaning."
"The root of the problem between us and the Arab world is Islam. Islam is not only a religion. It is a culture, politics… a state, Islam is everything. It has been like this, and it will be like this for the foreseeable future," Sharon said.
Let's hope Bradley Burston is right.
As if to confirm my worst fears, the entire Muslim world is up in arms and burning churches over recent remarks by the Pope. And what did he say, exactly? According to CNN: Pope Benedict XVI said Tuesday that Islamic holy war was against God's nature and invited Muslims to join in a peaceful cultural dialogue. In that context he cited the much embattled Byzantine emperor, Manuel II Paleologos, who fought against jihadist expansionism by the Ottoman Turks. Manuel's words were harsh, but not wrong. 'Show me just what Mohammed brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached.' "
The trouble is that that's exactly what Muhammed preached and that's exactly what Islam teaches and Muslims believe. But what did the Iranians, in their duplicity, announce: "(The) Pope has linked Islam to violence and challenged jihad (holy war) at a time when he apparently closed his eyes to the crimes being perpetrated against defenseless Muslims by the leaders of power and hypocrisy under flag of Christianity and Jewish religion." (What was it Goebbels said about bald faced lies?)
The Pope called a spade a spade. The result was, he backed down. It won't change anything. Islam, as the late and much-lamented Oriana Fallaci has said, has declared war on us, all of us. When will we at least acknowledge that fact?
Last week, a prominent scholar, Professor Moshe Sharon, declared at the Herzliah conference on Counter-Terrorism that there is: "no possibility of peace between Israel and the Palestinians whatsoever, for ever," since the Arab and Islamic world viewed the establishment of Israel as a "reversal of history," and would never accept Israel .
He described peace agreements with Arab Muslim states as "pieces of paper, parts of tactics, strategies," adding that they have "no meaning."
"The root of the problem between us and the Arab world is Islam. Islam is not only a religion. It is a culture, politics… a state, Islam is everything. It has been like this, and it will be like this for the foreseeable future," Sharon said.
Let's hope Bradley Burston is right.
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