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fallacy was the idea that all proof of
Palestinian bad faith and broken
promise was somehow less important
than the ultimate goal of peace that
was flawed. Such lies didn't engender
trust; rather, it bred a process that
gradually convinced the Palestinians
that they could always get away with
murder.
Empowering Radicals
Far from bringing moderates to the
fore, engagement tends to empower
radicals, whose faults are downplayed
because of the need to continue the
talking.
Will those Syrians who want their
country to change be helped by giv-
ing a new American seal of approval
to the Assad regime? Will it help the
Lebanese rid themselves of Hezbollah?
Will Iranians who long for a respite
from the rule of the mullahs be
strengthened by measures that give
the mullahs what they want?
And if — rather than make these
countries understand that there are
red lines that they may not cross with
impunity — it breeds in them a spirit
of invincibility, what then?
It was this same notion that led
Palestinian leader Yasser Arafat to
believe that he would never be held
accountable for his actions that caused
him to turn down generous peace
offers and launch a terror war of attri-
tion in 2000. It wasn't diplomatic isola-
tion that tempted him to blow up the
process; it was seven years of engage-
ment by believers in peaceful dialogue
that wound up costing the lives of
thousands.
Hamas, Hezbollah, Syria and Iran
all long for more engagement and an
end to American efforts to place them
in quarantine. Is this administration
so beleaguered and its opposition so
bereft of vision that we will give them
what they want?
Rather than taking pot shots at the
president or Pelosi — as most pundits
prefer to do — Americans need to
stop and think about whether they
want to head down the same path of
folly that others have tread before. Ei
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Jonathan S. Tobin is executive editor of
the Jewish Exponent in Philadelphia.
His e-mail address is:
jtobin@jewishexponent.com .
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homes and other intimate venues.
Encouraging laity to experiment with
where and when services are held
does not weaken communal bonds;
it diversifies and strengthens the core
religious experience.
Some congregations and orga-
nizations have begun to promote
and adopt such an experimental
approach. Others have gone further,
permanently changing their services
and venues based on the above-men-
tioned ideas. Such initiatives should
be encouraged and the experimental
outlook fostered.
Winds Of Change
Synagogues have long been bastions of
the most conservative tendencies —
lengthy, drawn-out services, geshrying
over our historical grievances, and
focused more on God's needs than on
man's yearnings. Instead, we should
encourage synagogues to become
places of joy where people find mean-
ing and fulfillment.
Many of us respect and admire the
traditional forms of synagogue life as
important strands in the rich overall
tapestry of Jewish life and observance.
We hope and trust that those forms
will always be there for those who are
drawn to them. But for the most part,
synagogues whose raison d'etre is to
preserve a certain form or style inevi-
tably will lose their ability to respond
adequately to the needs and aspira-
tions of younger people.
The Jewish historian Salo Baron
famously decried the tendency toward
"a lachrymose conception of Jewish
history." Today, some continue to per-
versely believe that the more we cry
and suffer, the more we understand
and observe. The challenge before
rabbis of all the branches of Jewish
observance is to make the synagogue
experience joyful and affirming on an
everyday basis.
Can experiments like broadening
minyans and shortening prayer ser-
vices achieve that goal? If we don't try,
how will we ever know?
Edgar M. Bronfman is the president of the
Samuel Bronfman Foundation.
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