Love, Neighbour and being Jew

I take seriously the repeated exhortation in our Torah to love one’s neighbor so that there is no difference between loving oneself and loving one’s neighbor. The question is not only why this is so important, but also „Who is my neighbor?“ He is a Jew!

Therefore, it is important to fill this love with life, in our interactions with one another and also in the loving acceptance we show ourselves. For only those who know and accept themselves well can truly connect with others. We all encounter many people in our lives. Some are acquaintances, some friends, and most often they are Jewish people who do us the most good. We strengthen, inspire, encourage, help, teach, and protect each other from negative influences and the hatred propagated by the media from our enemies. Therefore, nothing can replace direct contact and the courage to say, „I am your brother“ or „I am your sister.“

Let us acknowledge one another, with all the differences that are God’s will, and let us also recognize that it is up to us if we focus on what divides us. Let us rebuild the unity we desire each day and grow together.

This is my personal goal and mission, for the Torah demands it. It is God’s revelation to humankind, but it is the Jewish people alone who take it seriously.

Shalom

Poem as Prayer

Complete Kindness

In every day I Love YOU
In every day I need YOU
In every day I depend on YOU
In every day you complete me

In every day Hashem
Thats the clue

YOU are my shield and saviour
YOU are my liberation
YOU are my inner and outer world
YOU are giving me kindness
YOU are my everything

Thanks to our G-d
His Mercy ist great

Thanks to our G-d
His wisdom can’t be thought

Thanks to our G-d
His renewal of Life ist unlimited

Thanks to our G-d
You never left us

(Free Poem by Marcus Günther Michael Gundlach

No politics by me, but a Look into our Torah…

I am referring to the Parasha Toldot, which was only recently read publicly.

In the Parasha Toldot, we are introduced to Jakow and, with him, to the first biography in world literature. Even before his conception and birth, we are told about our ancestor Jakow (Bereshit/Genesis 25:22), and we then follow his life through childhood, adolescence, and adulthood, all the way to old age. The narrative focuses on Jakow and provides a comprehensive picture of a human life with all its human struggles, achievements, failures, and successes. We learn much about his suffering and pain, about jealousy and competition, about disputes over property, and the difficulties of raising children. We follow Jakow on his journey, facing these various challenges with which we, as average people, can easily identify. Unlike his grandfather Awraham, Jakow did not have to endure divine trials, nor was he subjected to the profound trauma that his father Jitzchak suffered at the Akedah (Binding of Jitzchak).

Jakow attained everything through a circuitous path. His birthright and paternal blessing, his wife, his wealth, and his new name were achieved only after arduous efforts and numerous setbacks. And yet, he received the privilege of receiving divine visions, and G-d appeared to him three times. It is Iesahayahu Leibowitz who points out that it was Jakow who wrestled with humanity and G-d and became Israel. We are all named after him and bear his responsibility and duty.

Shalom

At Parasha WaJeze… (Part 2)

At this time I am studying our Torah, to be prepared for the upcoming Shabbat. Its about Parasha WaJeze.

The parasha WaJeze is so named because Yaakov left Beersheba. There are different emphases in translations as to how WaJeze is to be understood. Personally, I prefer the interpretation of ‚approaching something‘. For me personally, it is the most important parasha in my life as a Jew.

Jacob goes to a place that the Torah only refers to indirectly… „and came to that place“. And yet everything is clear, as we will learn in the course of the further interpretation of the words of the Torah.
It is Jacob who leaves his familiar surroundings and takes one of the stones of the place for his head and lies down. It is a hard surface that Jacob chooses. On the one hand, this is his decision, and on the other hand, he does not make it easy for himself – quite deliberately.

Then he has his famous dream with the ladder reaching up to heaven. Messengers of G-d (plural) ascend and descend on it. These messengers are a clear indication of things to come. Then Jacob has a vision of G-d. G-d speaks to Jacob. Hashem promises him and his seed (i.e. descendants), that is, Israel as a whole. For Hashem says that all the clans of the earth will be blessed in him and spread out. Hashem clearly says, „I am with you, I will guard you wherever you go, and I will bring you back to this land, yes, I will not leave you until I have done what I have spoken to you.“

Which place does the Torah describe in this event? It is Mount Moriah, today’s Temple Mount! G-d is everywhere, but He does not reveal Himself everywhere.

When Jacob awakens, everything is strange to him, yet clear. He takes the stone on which his head rested and erects a monument with it, which he pours oil over. It is this symbolic act that sanctifies the profane and makes a decisive difference. He calls this place Bet-El, House of G-d. This refers to the Temple in Jerusalem.

Then he makes a vow. He formulates his words (in chapter 28, verse 20) not as a demand, but as a condition and logical prerequisite. …

But study and read every detail of the Parasha for yourself. I have always seen it as my duty never to lose my faith, even in exile. And I do not, because only in this way can I serve God and return to the house.

Shawua Tov.

At Parasha WaJeze (Part 1)…

At the moment I am busy with the Parasha WaJeze. The first sentence fascinates me – Yaakov left Beersheba and went to Charan. In the evening he has to set up camp and, after taking a stone from there to rest his head on and lying down, he has the famous dream. While Yaakov moves from Beersheba to Charan, Avraham moves with Lot from Ur to Charan. Both have the same goal, although their motivation is different.
Back to Ya’akov’s dream… The ladder is placed on the earth and touches the sky. Messengers rise from her and descend from her. Messengers (Malach) are angelic beings. See also Hosea 12:5. Let us not forget that they do this easily and gracefully, without any effort; while a climb requires overcoming gravity. If you refer to Genesis 32, 25ff., then we are talking about a man & G-d. While one movement stands for an ascent from the earth, it is not important how many steps the messenger has already covered, how high the Jew has already reached, but that he has already reached the previous ones and thus the foundation of the form the ladder in front of him. When a man climbs a ladder, this is a movement from earth to heaven, which means nothing other than that the man sanctifies the profane. While the opposite direction from heaven to earth represents bringing heaven to earth. This is the job of the messengers.

Explaining my Soul…

I am simply grateful for a good, loving relationship with my true self. This is the prerequisite for recognizing the light within myself and in the people around me. Sometimes—actually, almost always—I am respected as a Jew when I remain true to myself and can say, as I have always:

Yes, I am Jewish.

Yes, I am a Torah-observant.

Yes, I love Hashem.

Yes, I enjoy working.

Yes, I am loved.

Yes, I prefer writing to talking.

Yes, I talk more than I used to, and that makes me happy.

Yes, I am happy.

Yes, I think positively.

Yes, life is beautiful.

Yes, I miss my Jewish friends and family who still remember me from my time in Stuttgart.

Yes, my path leads back to Stuttgart, even though I spent my most important years in Esslingen.
… And yes, I will never give up on my dreams, because they lead me to Israel.

At Parasha Toldot…

Today, on Shabbat, I am studying our Torah. It connects me to the Holy.

I admit that my attention is already somewhat anticipating what will be read publicly in synagogues next week.

Parasha Toldot describes how Isaac and Reviqa, after twenty years of marriage, had their prayers for children answered by Hashem, and their desire for children was fulfilled. Reviqa gave birth to twins, Jacob and Esau.

Esau was completely different from Jacob from the very beginning—outwardly, and it quickly became apparent inwardly as well.

It was he who decided to sell his birthright to Jacob for a quick meal of lentil stew.

Esau doesn’t understand that there is a master plan by Hashem; instead, he acts very selfishly and is driven by jealousy and resentment.

Later—and I’m referring to chapter 28, verses 8-9—Esau sees that the daughters of Canaan were displeasing in the eyes of his father, Isaac. What does he do? He marries Machalat, the daughter of Ishmael!

The final part of the Parasha Toldot recounts how Isaac bestows the blessing of the firstborn upon his son, Jacob, thus passing it on through him. Esau is extremely enraged by the loss of the blessing and projects his frustration onto his brother. He does this so intensely that he even plots to kill him. Jacob then flees to his mother Reivka’s family. Isaac also instructs him to find a wife there.

Shavua Tov!

Truth and Peace

Truth is always subjectively colored and varies depending on the source from which we derive it. This is not the case with the Torah—our Torah.

It is God’s revelation to the Jewish people, and it is the Jewish people alone who take it seriously. The ethics of the Torah can be understood universally and are the starting point for a world that bases its lives and decisions on values, not opinions.

Furthermore, truth also depends on access to and engagement with sources of Jewish wisdom, because Judaism is not an ideology or a political program.

Truth also depends on our daily, general state of mind—affective-emotional, cognitive, and social. Our state of mind filters and focuses the information that affects us. Conversely, the information available to us affects our consciousness and perception.

The list of factors that create and influence our truth is therefore long. We must always be aware that there are many truths!

I am reminded of the saying, „Two Jews, three opinions.“ What I mean to say is that truth always emerges through dialogue and with consideration for all involved.

Therefore, when in doubt, I always choose peace. For it is peace that never delays. But first, order is needed so that peace can be established.

The first Kohen haGadol, Ahiaron, coined the phrase:

„Seek peace and pursue it.“

We should all take this more to heart.

To the Antisemites of the World…

To the anti-semites of the world:

You say we run the banks.
You say we control Hollywood.
You say we dominate the media.
You say we have too much influence, too much power, too much pride.
But you never ask how — or why.
So, let me tell you.

We were banned from owning land,
so we learned to live by our minds.
We were blocked from trade guilds
so we became merchants, scholars, doctors, and lawyers.

Our commitment to education didn’t come from privilege —
it came from necessity.
From exclusion. From survival.
When we were barred from universities, we built our own yeshivot.
The Torah became our moral anchor. When we were mocked for being “bookish,” we made knowledge our defense. The insult became our armor.

In medieval Europe, Christians were forbidden by the Church to lend money with interest. But kings still needed loans, and someone had to do the collecting. So they turned to the Jews — already despised, already othered. We became moneylenders not by ambition, but by force. Then we were hated for it.

In America, we were shut out of “respectable” jobs. So we went west and helped invent Hollywood — not to brainwash, but to dream. To tell stories. To make magic.

When Ivy League schools capped Jewish admissions, we founded Brandeis.

When hospitals wouldn’t hire Jewish doctors, we built Cedars-Sinai.

When law firms closed their doors, we opened Skadden and Wachtell.

We weren’t trying to dominate — we were just trying to live.

We were expelled from Spain. Massacred in Poland.
Hanged in Iran. Lynched in Georgia. Bombed in Germany. And yet, we survived.

We learned. We remembered.

In 1948, the world watched as nearly a million Jews were expelled or fled from Arab lands. Their homes, businesses, and synagogues were seized or burned. There were no refugee camps, no UN agencies, no worldwide calls for justice. No “right of return” for the Jews of Baghdad, Aleppo, or Tripoli.

You say we’re tribal. But we tried to integrate. We changed our names. But every time we tried to disappear, you reminded us who we were. So, we turned inward. We leaned on each other. We built hospitals when we weren’t welcomed in yours. We built advocacy groups to defend ourselves when no one else would.

And when no country would have us — we built our own.

Then Came October 7, 2023.

You say you hate Israel because of its policies. Because of land. Because of borders. But on October 7, 2023, Hamas didn’t target soldiers. They didn’t storm checkpoints or military outposts. They raped women. They beheaded babies. They burned families alive. They slaughtered civilians in their homes, bombed shelters, and slaughtered young people at a music festival. It was the worst massacre of Jews since the Holocaust. And as our dead lay unburied, the world didn’t mourn with us — it rallied against us.

College students held “Glory to the Martyrs” signs. Protesters waved swastikas in Sydney. “Gas the Jews” was graffitied in Berlin. Jewish students were barricaded inside libraries in New York. MIT students were blocked from class. At Harvard, they were told to remove their Stars of David for safety. All while our hostages were still bleeding in tunnels.

So, no — this isn’t about borders.
You hated us before 1948. Before the State of Israel existed. Before a single border was drawn.

What you hate is that the Jew now has power. A flag. A standing army.
A government. A home. You preferred us weak. Wandering. Apologizing. Dependent on your pity or permission to live.

Israel Is Not a Gift. It Is a Necessity.
We didn’t colonize the land — we returned to it. Jews have lived in Jerusalem, Hebron, Safed, and Tiberias for over 3,000 years. We prayed toward Zion for centuries. We spoke Hebrew while the world told us to forget.

We made the desert bloom.
We built a nation while surrounded by enemies, embargoed by the world, and haunted by the ashes of Auschwitz.

Israel was not built because of the Holocaust. It was built because of 2,000 years of exile, genocide, and betrayal — and it is the only insurance policy against the next one.

Never Again is not a slogan.
It’s the Iron Dome.
It’s the F-35.
It’s the 18-year-old girl in olive green standing guard so toddlers in Sderot can sleep.

Why the Double Standard?

When Russia invaded Ukraine, the world cried out. Blue and yellow flags adorned every profile. Weapons, refugee aid, solidarity — all rightly offered. But when Hamas burned Israeli children alive, we were told to “de-escalate.” When we defend our cities, we’re called monsters. When we bury our dead, you protest our grief. Why?

Peace Is Possible. We’ve Tried.

You say Jews are foreigners in the Middle East. But the UAE, Bahrain, Morocco, and Sudan disagree. The Abraham Accords proved peace isn’t just possible — it’s real.

We seek coexistence. You chant “From the river to the sea.” We chose life. You chant death.

So yes — Israel is strong now.
Baruch Hashem.
Because a powerless Jew is a dead Jew.
And history taught us: no king, no pope, no president will save us.

We don’t want to dominate. We just want to live. Freely. Proudly. Unapologetically.

You don’t have to like us. You don’t have to agree with us. But never again will you decide whether we’re allowed to exist.

Credit: Carl Ginsberg

Thoughts and Lessons at Parasha „WaJera“

Tonight I’m studying our Torah and the Parashah VaJera…

I’m fascinated by the first verses (Pasukim).

„And the Eternal One appeared to him (Abraham) among the oaks of Mamre, as he sat at the entrance of the tent, at the heat of the day.“

„And the Eternal One appeared to him (Abraham) under the oaks of Mamre, as he sat at the door of the tent.“

„` Then comes the encounter with the three men…

They are immediately recognized by Abraham as messengers of God, and he leaves no doubt about the intention behind his hospitality, which Abraham’s capable wife, Sarah, makes possible.

Both were childless at this time, and their age was advanced.

Abraham addresses the three men as „Lord“ and continues… „If only I had found favor in your eyes, do not pass by your servant.“

I immediately notice that Abraham addresses and pleads with all three in the singular. He assures them that he is a servant of the ONE God, the Eternal One, and offers Him the highest recognition.

Then the messenger of God promises that Sarah can and will have another child. Sarah cannot believe this at first when she hears it while inside the tent and thinks to herself, „That can’t be.“

The messenger speaks to them the whole time. Abraham! And he knows Sarah’s thoughts.

Then the three messengers set out for Sodom, and Abraham guides them.

And so the account continues…

I deliberately omit the events in Sodom because it is worthwhile to embark on the journey yourself to read the entire Parashah and draw conclusions from it, to learn from it, and above all, to let it resonate within us so that we may be taught and understand it with both heart and mind.

Who were these three messengers?

And what can we learn from the events in Sodom?

Firstly, what God’s plan is and how Abraham deals with it.

Secondly, what was the particular transgression of the inhabitants of Sodom that required the Eternal One to intervene?

I am spontaneously learning that God can do anything in our lives if we place our trust in Him.

And I am spontaneously learning that a harsh judgment can be softened through conversation with God (prayer) if this is done with an attitude of gentleness (Chessed) and directed solely toward the Eternal One, as in the case of Abraham.

But listen, read, and learn for yourselves.