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In the sixteenth century, after the expulsion of the Jews from the Iberian peninsula, Jews scattered all over the Mediterranean basin. Jews settled especially in Italy and were active in commerce, competing now with established Christian firms and economies. In the port of Ancona prohibitive measures against Jews and Jewish concerns were proclaimed and enforced by the authorities. Dona Gracia Beatrice Mendes, the famed and pious Jewish financier and influential adviser to the Sultan of the Ottoman Empire, retaliated against the port of Ancona by announcing a Jewish boycott of the port, its facilities and commerce. Due to her wealth and influential standing, she felt confident that her backing of the boycott it would have its desired effect. However, in spite of her Herculean efforts to enforce the boycott, it soon proved to be ineffective. Jewish merchants, themselves more interested in their immediate financial gain, refused to abide by the boycott and it soon became obvious that Ancona had little to fear from Dona Gracia Beatrice Mendes’ boycott proclamation. Various other smaller, more local, boycotts were proclaimed by the Jewish leaders over the centuries to help ameliorate the terrible conditions under which European Jewry labored. Eventually, these boycotts failed, again because Jewish merchants themselves were unable to sacrifice their own self-interest and attempt to uphold the boycotts. Just as in the case of the Christian boycotts, the Jewish boycotters soon learned that the boycotters needed the services and wealth of the boycotted as much as did the boycotted need the boycotters. It is hard to repeal human nature.
As the Nazi persecution of Jews in Germany in the 1930’s intensified, American Jewish organizations and commercial firms called for a boycott of German products and services. The boycott was not really effective, since America was then in the midst of its great economic Depression and was not really positioned to boycott anyone in the world. Nevertheless, Hitler used the excuse of the Jewish boycott initiative to further increase the persecution of German Jews. He declared it to be an act of aggression by world Jewry against Germany, thus justifying his claim that international world Jewry was at war with Germany and the Aryan Race. Jews were therefore caught in a catch 22 regarding the proposed boycott and it soon disappeared from the political and organizational scene. After the Holocaust there was a further attempt to boycott German goods and services. Many individual Jews maintain such a boycott even until today. However after the German restitution agreements were accepted by the State of Israel and the Claims Conference, no mass boycott against Germany by Jews has materialized. From all of the above, it seems that boycotts, unpleasant and frustrating as they may appear, have little effect in the long run. The Arab boycott of Israel has proven to be woefully porous on an individual basis. Again, self-interest on both sides trumps the nationalistic, ideological or religious fervor that instituted the boycott pronouncement in the first place. The English boycott of Israeli academics has also fizzled. Apparently, boycotts should not be the weapon of choice in conflicts and struggles.
P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
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Shoftim TESHUVA IN COURT OF LAW?
Parshat Shoftim-Chodesh Elul
Why does parshat Shoftim always come out during Elul? This innovative and central explanation is an eye-opener regarding many aspects of Judaism.
The Month of Elul TESHUVA IS THE ANSWER
The month of Elul serves as a vital time for self-reflection and personal accountability to prepare for true repentance.
P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
P'ninat Mishpat Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Chemdat Yamim The Goal of an Agricultural Yeshiva – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the cornerstone laying for the Yeshiva Chakla’it in Kfar Haroeh – 1938)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the cornerstone laying for the Yeshiva Chakla’it in Kfar Haroeh – 1938)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
