The Iran Deal: To Support or Not to Support?

For the past several weeks, I have been following rabbinic discussion on the Iran Deal. Most of the voices have been firmly against the deal, and many of my colleagues have been preaching against it from the pulpit. This is my first Shabbat back from vacation, but I am reticent to devote a d’var Torah on the subject because I’m not sure that the Torah has a definite and conclusive opinion on such a complex political issue.

For me to express a rabbinic opinion on the Iran Deal would be to say that the Torah can definitively solve a complex political issues such as whether Iran is less likely to get – and use – a nuclear weapon with this deal or without it. Although many people and organizations have strong opinions, I don’t know that anyone can predict the future with certainty.

However, I do have a personal take on the issue, and I wanted to share it with you. Many of you will agree with me; some of you will not. Those of you who support the deal have significant support both in this country and in Israel among people who understand security issues far better than I do. Those of you who are opposed to the deal can find a copy of a sample letter that you might send to our senators to encourage them to vote against the deal.

My personal opinion is that it is a bad deal. For years I’ve been hearing that Iran is only a few years from getting nuclear weapon technology. It hasn’t happened yet, which just proves to me that the experts are all just guessing based on the best data at hand. One of these days, though, they are going to be right, and I don’t think this deal is the best way to prevent that from happening.

To the question, “What do you propose instead?”, I say the following:

I’d rather see the sanctions kept in place until an agreement is reached ensuring a non-nuclear Iran, but I’m not thrilled with using the threat of long term, regime changing, war because I don’t think that the current Iranian government could be replaced with anything much better. However, I’d love to see a few precisely targeted massive bunker-busting ground-penetrating bombs dropped on the nuclear sites to destroy Iran’s nuclear capability, as Israel did to Iraq years ago, even though I freely admit that I don’t know if it is technologically possible to destroy the reactors that way.

There is also is the issue of the release of somewhere between $50 and $150 billion after sanctions are lifted. It greatly concerns me that think about how much mischief Iran will sow throughout the Middle East (and beyond) with that kind of money. A more gradual release of the money as Iran shows itself to be a responsible world citizen seems a more prudent course of action.

As responsible citizens of this country and as Jews concerned both about the security of the United States and Israel, it is a mitzvah to contact our elected representatives and share our thoughts with them.


The most important action you can take right now is to contact our Michigan Senators, both of whom have not yet taken positions on the deal. I will be urging them to reject it. Below are five points that I incorporated into my letters (from standwithus.com):

Senator Debbie Stabenow
3280 E. Beltline Court NE, Suite 400
Grand Rapids, MI 49525
Phone: (616) 975-0052

Senator Gary Peters
124 West Allegan Street, Suite 1810
Lansing, MI 48933
Phone: (517) 377-1508

Here are five points that will strengthen the agreement, and we urge you to require these points in a new agreement:

  1. Demand the dismantling of centrifuges in all Iranian nuclear facilities. The proposed deal would disconnect and store centrifuges in an easily reversible manner, but it requires no dismantlement of centrifuges or any Iranian nuclear facility.
  2. Include anywhere, anytime, short-notice inspections. The current agreement gives Iran up to 24 days to deceive, delay, and hide.
  3. Release sanctions gradually as Iran demonstrates full cooperation, satisfying International Atomic Energy Agency concerns over the possible military dimensions of Tehran’s program. The current agreement gives $150 billion and lifts sanctions as soon as the agreement commences, rather than gradually in phases as Iran demonstrates sustained adherence to the agreement.
  4. Block Iran’s nuclear weapons quest for generations. The current agreement permits Iran to legally acquire nuclear weapons in 15 years. A child born today would live in a world where the greatest terror sponsors, who want to annihilate the United States, also have the most powerful weapons and delivery systems to achieve their goals.
  5. Prevent Iran from obtaining ballistic missiles and do not lift the arms embargo imposed by the UN Security Council, which will allow Iran to provide additional arms for terrorism and proxy wars, which inflame the region and threaten our allies.

Don’t let Iran become a nuclear threat on your watch!


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JFGR Statement on Iran Deal

In response to the recent agreement between the United States and Iran regarding nuclear proliferation the Jewish Federation of Grand Rapids joins numerous other Federations throughout the country in expressing significant concerns regarding its content, and encourages the Administration, which worked admirably and tirelessly in pursuit of this deal, to negotiate a deal that requires Iran to dismantle its nuclear program before obtaining sanctions relief.  While we are not nuclear experts, we must recognize that a sizable and diverse number of authorities have stated that, for a variety of reasons, this deal fails to meet the most basic objectives originally set forth to prevent Iran from becoming a nuclear power.

History has taught us that the safety and self-determination of the Jewish people cannot be left up to the goodwill and false promises of rogue nations.  This agreement does not allow for “anytime” or “anywhere” inspections of nuclear facilities, and it does not require Iran to reveal its prior illicit nuclear program-a program that violated countless UN Security Council resolutions.  It allows Iran to gain access to intercontinental ballistic missile technology, which equally threatens New York and Tel Aviv, as well as $150 billion of frozen assets before it even takes minimal steps towards compliance.  Iran, which has repeatedly lied about its nuclear activities in the past, will now have time to disguise non-compliant activity before allowing international inspectors into nuclear sites.

The safety of Americans, Israelis, and our Middle Eastern allies would be threatened under this agreement, as Iran’s neighbors seek their own nuclear weapons and unleash a nuclear arms race in the worlds most volatile region.  History has shown us that regimes that sponsor terror throughout the world and call for the destruction of the United States and Israel simply cannot be taken at face value to comply with any agreement. Iran must earn the world’s trust before the international community rewards them with economic relief and legitimacy on the world’s diplomatic stage.

Proponents of this deal claim that our choice is this deal or war.  We feel that the alternative is a better deal that would not legitimize Iran as a threshold nuclear state nor accept temporary constraints.  Nothing short of an outright dismantling of the nuclear infrastructure should be acceptable to the global community

We also note that not only do Iran’s neighbors oppose the deal but a broad spectrum of elected Israeli leaders as well, including both Prime Minister Netanyahu and Opposition leader Herzog.  We look to these leaders as examples of rising above partisan politics on such a monumental issue.  We recognize that there are diverse views within our community, but ultimately this issue must remain about policy, not politics, and allow us to demonstrate moral clarity, unity, and resolve when advocating for Israel, the United States, and Peace.

Psalm 103

Adonai is compassionate and gracious, slow to anger, abounding in steadfast love. God will not contend forever, or nurse anger for all time. God has not dealt with us according to our sins, nor has God requited us according to our iniquities. (103:8–10)

In Exodus, God told Moses:

Adonai! Adonai! a God compassionate and gracious, slow to anger, abounding in kindness and faithfulness, extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin; yet God does not remit all punishment, but visits the iniquity of parents upon children and children’s children, upon the third and fourth generations. (Exodus 34:6–7)

The essential difference between these two passages is that the Exodus passage asserts that God might forgive most of the sin but nonetheless still requires punishment, even if the punishment is stretched out over generational time. The Psalm passage asserts the opposite, that God will not require punishment.

Our system of justice is based on the notion that most of the time, repentance and restitution is not enough. Crime demands punishment. Our prisons are full of people who committed relatively minor offenses which hurt no one, but violated the law. Mandatory sentencing guidelines take discretion out of the hands of judges. Even law enforcement officer body cameras, which we typically think of in terms of protection against officers abusing their authority, also result in officers being unable to use their discretion to ignore small offenses.

In communities of poverty, engaging in criminal activity and serving time in prison is generational. Children who grow up with a father – or sometimes both parents – in prison are likely to end up in prison themselves. This is an Exodus vision, in which children, grandchildren, and great-grandchildren are stuck in a cycle of punishment that began with the sins of their ancestors.

The vision of Psalm 103 is that of a society in which we find a way to guide those who violate the law towards repentance and restitution without recourse to excessively harsh punishment. If we change the culture of communities in which children grow up without any hope that they can escape the pattern of their parents and grandparents, then we can make the psalmist’s vision a reality.

Psalm 102

I am like a great owl in the wilderness, an owl among the ruins. (102:7)

With big eyes, phenomenal night vision, and a neck that turns nearly 180 degrees, an owl watches over the ruins. The Psalmist envisions himself the owl, seeing everything but powerless to do anything to repair the damage.

When it comes to fixing the brokenness of the world around us, I empathize. I see hunger and homelessness, I see violence against women and children in the media, I see siblings, parents, and children who will not speak to one another. Most of the problems are beyond my capacity to solve, leaving me as the owl, seeing with powerless eyes.

I rode along with a police officer for several hours one night and watched as he made traffic stops, mostly of people who had a headlight or taillight burned out. All the while, I listened to the police dispatchers on the radio as they sent officers in another part of the city to calls of possible domestic violence and break-ins.

It reminded me of an Ethics and Religion Talk column I wrote a couple of years ago in which I argued that we have a moral duty to return shopping carts to the cart corral, in part because a parking lot in which I need to dodge an obstacle course of carts to find a parking place signifies that the business doesn’t care about the customers. The quiet act of returning a shopping cart speaks loudly about how much people in that neighborhood care about each other.

Similarly, the perhaps trivial act of making a traffic stop to warn the driver about a burned-out taillight reminds people in that community that they need to care for their vehicle, both for their own safety and for the safety of others. During one stop, I watched him make sure that a driver was sober and not experiencing any obvious health issues, before wishing him a safe drive home. At another point, I watched him assist a fellow officer after a traffic stop revealed drugs.

There is no such thing as a trivial act of repair. Failing to act leads to continued deterioration. Acting, even in a small way, upholds order and dignity. For this reason, one of the seven Noahide commandments is the obligation to live in a place which enforces a system of justice. Without it, society would devolve into chaos.

The Psalmist might see himself as simply a powerless watcher. Yet if he broke through his lethargy and acted, and if others in the community did the same, the ruins would soon be restored into a beautiful community.

Psalm 101

I will sing of love and justice. (101:1)

To quote Ecclesiastes (1:9), “There is nothing new under the sun!”

Three thousand, five hundred years ago, the Psalmist longed for justice. We, in a world in which people are beaten and killed for the color of their skin, long for justice. Yet we still maintain our faith in God, sing songs praising God’s teachings, and study God’s Torah. The Divine message compels us to fight for justice when we see injustice.

Every once in a while we get a win. For those who believe in the justice of same-sex relationships, the Supreme Court’s acceptance of the right of same-sex couples to marry in all 50 states is nothing short of miraculous.

In 1996, President Clinton signed the “Defense of Marriage Act,” (DOMA) explicitly defining marriage as one man-one woman and restricting same-sex marriage benefits under federal law. It passed both houses of Congress with large majorities and enjoyed the support of a a significant majority of the American public. Only 19 years later, the majority of the American public supports the right of same-sex couples to marry and receive all of the rights and privileges of heterosexual couples under the law. What a remarkable about-face!

The fight isn’t over. Gay and lesbian individuals still face legal discrimination. They can be turned away from housing or fired for being gay. Sexual orientation does not enjoy the complete set of protections as religion or race or gender do, but sometimes love and justice intersect. When the Supreme Court rendered section 2 of DOMA (which permitted states not to recognize same-sex marriages) void on June 26th, 2015, the majority of Americans joined in celebration and song!

Psalm 100

A psalm for thanksgiving …. Serve Adonai with happiness. (100:1-2)

Job said, “Adonai gives and Adonai takes away. May the name of Adonai be a source of blessing.” The Christian mystic Meister Eckhart elaborated, “It is permissible to take life’s blessings with both hands, provided thou dost know thyself prepared in the opposite event to take them just as gladly. This applies to food and friends and kindred, to anything God gives and takes away.”

Joy should not be dependent on receiving a particular thing. Anything we receive can be taken away. If we are happy just because we have a new device, are sitting down to a gourmet meal, or are in the company of a good friend, then when our device becomes old, our meal has been consumed, or our friend goes home, our happy feelings will evaporate.

We have an obligation to God and to all who spend time with us, especially our family, to do whatever we need to do to express our lives with a spirit of gratitude and happiness. Pirke Avot (1:15) expresses the simple act of greeting loved ones with a smile as a moral imperative: “Greet every person with a cheerful face!”

When we greet the day with positive energy, we are giving God an offering of happiness. The converse is expressed in the Star Wars Jedi philosophy by ‘Master Yoda:’ “Anger, fear, aggression; the Dark Side of the Force are they.” In organizational life or interpersonal relationships, negativity and despair sap energy. When we live an unhappy or fearful life, we take something away from God.

We can best serve God by striving to live a positive, cheerful life. As Reb Nahman said, “It is a great Mitzvah to be in a constant state of happiness.”