To refuse to rescue a person in need jotaro hat is universally understood to be unethical, even inhuman. Of course that rescue is refused everyday on the personal and, to be sure, on the communal level as well. How else to explain the unjust economic global economic order which is continually justified and tweaked, with soaring rhetoric that, nonetheless, reaches out but fails to reach a considerable segment of the global population? Even these disconcerting thoughts about the use of the Holocaust as a form of trivialized nostalgia serving as a cover for the crimes of Israel, Jews, Germans, Christians, and the West in general  can these really encourage those in leadership and those they "serve" to turn the corner of complicity into active engagement on behalf of justice? Hammering home the sins of commission and omission  without leaving out my own complicity as a Jew  is hardly the soil from which national, political, congregational and seminary outreach is accomplished.

Whatever the theoretical constructs, the contemporary Jewish prophetic does not solicit resources outside of itself. For after the Holocaust and after Israel, how can one call on a God of justice ladies hats for weddings without regressing to an infantilism that belies the struggle for a just world? Isaiah's shelter from the storm is scarcely to be found in the Jewish prophetic, especially when the prophetic is separated from God. Though, even when connected with God, the shelter the Biblical prophets' promise is so terrifying that Jews canonized the prophetic writings. Canonization of the prophets is a way of remembering military hat by distancing the community from their traumatic force. But, then, are the contemporary Jewish "without rescue" prophets really any harsher in their critique than the ancient "with the remote possibility of rescue" prophets were?

That is, they have left the Jewish (and Christian) state of Israel "rescue" because of the initial and continuing injustice they and their state have done and are doing to the Palestinian people. After their return, these Jewish Israelis have chosen exile, what perhaps is to be the last exile in Jewish history. In their own minds at least, they have left Israel and, to boot, their Jewishness too, even as both are celebrated. Obviously, though, one cannot leave one's background. Regardless of their self-understanding, even in their leave-taking, they remain Israeli and Jewish. It navy hat is best to see these prophets as Still/Former Jewish/Israelis. These Still/Former Jewish/Israelis are a tough bunch.

They refuse the safe confines of a nuclearized Jewish ghetto and choose instead exile among cultures and nations that formerly persecuted Jews and remain profoundly ambivalent about them. Moreover, by leaving Israel they transgress Jewish and Christian Holocaust theology that sees empowerment of Jews in Israel as the redemptive response to Jewish powerlessness that terminated in the Holocaust. Choosing instead to wander within and among the Other Nations, they are also alienated by their experience and language from traditional Diaspora Jews. Few Diaspora Jews want the real Israel at their doorstep. Like German Christians, Diaspora Jews prefer, indeed demand, an idealized version of Jewishness. Israeli Jews who have left Israel have little patience with the idealism vested in them.

It could be that the contemporary Jewish prophetic has simply internalized God's command in a context where claiming God for prophetic witness seems unjustifiable, childish and, more, triumphalist. Is it then inappropriate for another faith community to speak what the Jewish prophetic cannot? By interjecting various Christian liberation theologies that affirm critique of Christianity, work diligently for justice and retain a belief in God, can Christians who embrace this form of Christianity speak of their beliefs to today's Jewish prophets? Or should the Christian community, especially the German Christian community who has hid behind Constantinian Judaism as its rescue and its empire enablement, break with Constantinian Judaism, pursue justice for Palestinians and, in true repentance, be silent about God?

This is because Constantinian Jews have mixed their material ascent with a fascinating focus on Jewish suffering and morality. However, anyone who observes Jewish post-Holocaust life from a dispassionate distance can see it for what next hats it is  an interconnected web of ascendancy and power. Being on the other side of empire power for so long, who can criticize Jews for deciding that is their turn for power, even if it is at the expense of another people's suffering. After all, Germany has made the same decision after the Holocaust and with help from these very same Constantinian Jews who, in their own self-serving way, limit their critique to the German past. And if the choice were theirs to make, who among the nations [Imagen: next_hats-619wpe.jpg] would choose any other route, regardless of the cost?