Orthodox Opinions: Dealing with the PA and its leader Mr. Abbas

In my past essays on this blog I have tried to write about matters connected with religion as opposed to politics. I have tried to enunciate Judaism's "core", which is essentially a spiritual one. Indeed, in one of my essays I abstained from advocating a military reaction to the situation in Sderot because I felt that my familiarity with "core" Judaism does not, in and of itself, qualify me as a military expert.
 
That statement evoked a number of comments from readers who responded that surely there are lengthy references to military matters in our sacred texts. Judaism, these readers argued, has a lot to say about strategic military matters. I understand their point.
 
But I have always felt that the passages in our sacred texts which discuss military matters teach us basic values and attitudes, but do not qualify us as generals or admirals. The analogy I use to support my opinion is the description of the construction of the Tabernacle in the latter half of the Book of Exodus.

The Torah expounds in great detail--indeed, in repetitive detail--upon the construction materials and buildings plans, and we study these texts thoroughly. They are Torah. But even the world's greatest expert on these texts cannot claim architectural expertise.

I would hesitate, as I'm sure you would, to drive across a bridge designed by someone whose engineering credentials consisted of the careful study of Parshiyot Terumah and Tetzaveh. Nor would I bring my physical ailments for treatment to a physician whose medical background was based on his expert knowledge of Talmudic medicine.
 
Nonetheless, our tradition has much to say which is helpful for totally secular issues, whether they relate to science, politics, architecture, or psychology. I would like to propose one use of Torah toward the development of policy to deal with a very contemporary problem. The problem I have in mind is dealing with the Palestinian Authority and its leader Mr. Abbas, in the context of the outbreak of violence between that group and Hamas.
 
The government of Israel has made a decision to lend all sorts of support to the Palestinians in the hope that in that manner Hamas can be held at bay and a peaceful resolution of the Palestinian crisis can be achieved. This decision has proven a very controversial one.
 
At a recent meeting that I attended here in New York, at which Prime Minister Olmert was present and explained his policy, vehement opposition was expressed from two extremes. One group was exasperated with the Prime Minister for going too slowly and inadequately in supporting Mr. Abbas. The other extreme was outraged that he would even consider assisting these most unreliable people.

I very much sympathized with the Prime Minister, and wished to tell him that I have often found myself most convinced of the correctness of my decisions when they were opposed by both the left and the right wings of my constituency. That usually tells me that I am doing something right.
 
Of course, the justification of the Israeli government's decision is the assumption that Mr. Abbas and Fatah have changed their ways. This justification is open to the question, "how can you be sure that indeed they have changed their ways?"
 
It is here that a bit of traditional "core" Judaism can be most helpful. For the Talmud and the subsequent rabbinic codes have long ago struggled with this very question, "How can we know that a person has really changed?"
 
For you see, there is a category of offenders in Jewish Law who are disqualified from offering testimony in court. One of them is a habitual gambler. One who gambles often steals and often lies, indirectly if not directly. And this renders a gambler's court testimony unreliable. How can the court possibly trust someone who does not respect the possessions of another?
 
But suppose the gambler says that he has now given up gambling. How can we be sure that he has indeed changed, and that he is now trustworthy, and can be accepted as a witness in court? The Talmud answers, "when he not only no longer gambles, but has gone so far as to smash his dice to smithereens". When he smashes the instruments of his vice we know that he has in truth reformed.
 
Here is how Mr. Abbas can "smash his dice" and begin to justify our trusting him. I suggest three simple, very do-able steps, which will not cost anyone a penny: (1) He can change the charter of the PLO to revoke all hostile statements about the State of Israel, (2) he can broadcast and publish, in Arabic, his recognition and acceptance of the State of Israel, and (3) he can instruct his minister of education to rid his schools of all textbooks which contain anti-Semitic or anti-Israel propaganda. Simple, straightforward, uncomplicated.
 
In short, he can "smash his dice". That is a piece of Torah wisdom, of Jewish wisdom, that can be put to immediate practical use in the context of a major policy decision. I am sad that no one, at least no one in a seat of power, has thought of it.