This is a guest post by Avi Goldblatt, an old school Hebrew stuck in a relatively young man’s body. He is a classical liberal (ie Conservative Republican) which makes him about as popular as transfats in a NYC restaurant and as rare in the Jewish community as women’s suffrage in Dar al-Islam. He can be reached here.
In a piece published on ejewishphilanthropy, Joshua Einstein claims that Zionism is “multifaceted, multilayered and multi-streamed” regarding Israel and Jewish peoplehood. Many subscribe to this notion of Zionism as big tent coalition. They are wrong.
While the Zionist movement had many internal trends and streams they were all united by the central notions of aliyah and ending anti-Semitism. Whether it was the top down bourgeois methodology of the Herzlian’s (the Political Zionists), the utopian-socialist world vision of AD Gordan, Ben Gurion, or the utopian-messianism of both Rav Kook’s – all believed anti-Semitism would abate after the creation of the Jewish State.
Mr. Einstein is also wrong in asserting that “the miracle of the Zionist endeavor” was “a living and breathing Jewish State after over two thousand years without one…” A Jewish state was never the goal of the Zionist movement. Rather the Jewish national home was a means to an end – it would serve to assimilate the Jew on a national level where the Haskalah (enlightenment) had failed to on an individual level. More »
This piece of satire is a guest post by Clark Kempt, a mild-mannered reporter at a major metropolitan newspaper. By day.
A Toronto fundraising dinner set to be the largest of its kind ever held in Canada was thrown into turmoil Thursday when local organizers found themselves in caught between their donors and the cause they hoped to support.
The fundraiser aimed to raise money in support of the Jewish National Fund, a 112-year-old trust established to purchase land in Palestine for Jewish settlement. Since the establishment of the State of Israel in 1948, the JNF held large swaths of land and used the flow of donations to maintain much of it for public parks, recreation, and bird sanctuaries.
But controversy erupted in Toronto when the Canadian chapter of the JNF accidentally broke one of the Fund’s core principles in its effort to raise money to plant trees in Israel.
The Canadian chapter hoped to sell sell eight-person dinner tables to donors, aiming to bring 4,000 people together in support of Israel. However, the local chapter may have promoted the event too widely, and sold tables to not just within the Jewish community but to Torontonians at large, including to several city law firms, local real estate developers, city councillors, and other officials.
But someone failed to notify local JNF volunteers the Fund has a strict policy to not sell tables to non-Jews. Senior executives quickly learned of this oversight and informed the local chapter that the sale of tables to non-Jews violated the founding charter of the institution. But it was too late. More »
This is a guest post by Jesse Paikin. Jesse is a rabbinical student at Hebrew Union College – Jewish Institute of Religion, where he has also received a Graduate Certificate in Jewish Education. Before attending HUC-JIR, he worked for a Jewish nonprofit, running educational youth travel programs around the world. He currently lives in Jerusalem and also blogs at jessepaikin.wordpress.com and The Times of Israel. Follow him at @jessepaikin.
Unrecognized Bedouin Village, Negev Desert, October 2013
Israel’s Negev Desert is not a hospitable place. Vast, dusty, and scorching hot, it takes a great deal of effort to live on this land. Yet it was out of this very land that the Jewish people emerged, and from which the modern State of Israel was birthed. Anyone who has walked its canyons can attest to the feeling of ancient history pulsing out of the stones. Anyone who has laid their head down on the rocky bed and gazed up at the bowl of stars has felt the awe-inspiring power that emanates here. This is the place of the still, small voice.
David Ben-Gurion said that it is in the Negev that the creativity, vigor, and spirit of Israel will be tested. He prophesied that it would be there that the standing of Israel in the history of humankind would be determined (“The Significance of the Negev,” 1955)
Perhaps he was more correct than he knew. Today, close to 60 years after Ben-Gurion presciently spoke of the relevance of the desert, Israel faces a monumental test in this place. Israel’s treatment of its Negev Bedouin population is a trial that has the potential to unravel the dream Ben-Gurion envisioned over half a century ago. The Negev is not only the place where the creativity, vigor, and spirit of Israel are tested; it is the place where the conscience, values, and social values of Israel are being tested today.
This is a guest post by Chava Shervington. A passionate and committed Jewish diversity advocate, Chava co-founded an organization which created opportunities for Jews of Color to connect in safe spaces across the East Coast. Currently, Chava is honored to serve as president of the Jewish Multiracial Network, an organizational leader in a movement to make Jewish racial/ethnic diversity fully embraced in American Jewish life.
Anat Tel Medelovich‘s documentary, “Mom, Dad, I’m Muslim” was featured at this year’s Other Israel Film Festival. It tells the story of Maor, a devout Muslim, who was born Jewish, converted to Islam at 18, and at 22 is in search of a Muslim husband.
(click here for official film website)
In recent years there have been a rash of documentaries of Muslim converts (or reverts as they are called in Islam), as there seems to be a particular fascination with white Westerners who decide to take on Islam. Most of these documentaries focus on the motivation of the convert, the reactions of their families and communities, as well as their adjustment to adopting Muslim law and social customs. ”Mom, Dad, I’m Muslim” is both a unique story and a missed opportunity. While there have been many stories of converts to Islam, this one had the potential to explore an entire range of issues besides the usual family tension and personal struggle, but it barely scratches the surface of the story of Maor, a young Jewish woman in Israel who converts to Islam.
While there is definitely focus on Maor’s family (a hodge podge of characters, including an anti-religious brother, a Kahane supporting father, an increasingly observant mother and younger brother, a confused younger sister, and feisty grandmother), we only seem to get half of the story. Everyone outside of her grandmother seems to be supportive of her religious choice and allows her to exist on the periphery of their traditional Jewish lives. For the most part they seem to express apathy with her choice, but support her out of love. Her grandmother is the only one who ever vocalizes strong opposition to Maor’s new religious conviction, although even though her mother vocalizes her support, under the surface their seems to be a genuine hope that this is only a phase. There seems to be a concerted effort not to ostracize her for her conversion. While her family makes Kiddush and hamotzi for Shabbat dinner, Maor sits silent at the table in her hijab, at a Yom Hazikaron ceremony she stands silently while her family and others proudly sing Hatikvah, she’s obviously strongly connected to her family members, but at the same time completely disconnected from their Jewish identities.
Unfortunately, that disconnection is never truly explored. Maybe it’s because as with many converts (to any religion) she finds the motivations for her conversion difficult to express. When asked by her younger sister, the answer is couched in a metaphor of white roses, but essentially boils down to “because that’s what I think G-d wants from me”. But for us as an audience it feels like we a) came into the story halfway and b) only get half of the story.
As a Jewish watcher I was left with so many questions: What was Maor’s Jewish background prior to her conversion?; Did she ever explore Judaism further? How are the things that appeal to her about Islam-modesty and interactions between women and men-different from traditional Judaism? How does she relate to her Jewish identity? Did she experience any emotional conflict with changing her identity? Has her conversion affected her relationship to the state of Israel? We learn of her strong connection with Arab Muslim classmates from an early age, and the death of one in particular seemed to affect her strongly, but because we know so little about her interaction with the Jewish community all we’re left with are questions.
There are so many topics introduced and barely covered, particularly those things that make this such a unique conversion story. As a Jewish Muslim convert in Israel, Maor, must do more than take the shahada (Islamic creed declaring the oneness of Gd), she must undergo a formal conversion with the government so that she will be allowed to marry a fellow Muslim. We learn absolutely nothing about what that involves, how long it takes, or what she must undergo. When she changes the nationality on her identity card, does she experience hesitation or only relief? (Spoiler—she does find a Muslim husband, but we learn absolutely nothing about the process and/or how her unique circumstances factor into her decision.) One minute she’s talking about starting to look for a husband, the next she’s looking at his picture online, two minutes later she refers to him as her fiancée. It’s a completely unexplored whirlwind.
One thing we do understand throughout this film is how incredibly lonely Maor’s journey is. When not at home or running an errand with her family, she’s shown walking and sitting alone. No one in her community speaks to her; she is the constant subject of stares and is questioned by both Arab Muslim and Jewish communities. The story flows from one scene in a restaurant when she’s questioned by Muslim customers and workers: “Is she Arab, is someone in her family Arab, where does she live, is she married” to a Yom Hazikaron ceremony where she faces the same questions from Jews, along with assumptions such as that she must have grown up not surrounded by Jews, she must have no connection/relationship with her family, etc. It isn’t until almost three quarters through the film that we meet a friend outside of her family, Lital, another Jewish convert to Islam.
As the film ended, I was left with so many mixed emotions; I could only wish her happiness in her journey, yet feel sadness about her path, and continue to wonder how she got there. I’m not sure it’s a story I as a committed Jew could ever feel completely comfortable with, but still wish I could appreciate her story and motivations, but this film left so many topics unexplored, I’m not sure we as the audience can get there.
Guest post by Rabbi Mishael Zion
Rabbi Mishael Zion is the co-Director of the Bronfman Fellowships, a diverse community of 1,000 young Jewish leaders from North America and Israel. He is the author of “A Night to Remember: The Haggadah of Contemporary Voices”. Mishael blogs at Text and the City and in 2013 was named one of ten “Rabbis to Watch” by Newsweek/the Daily Beast.
A once in a century holiday is upon us. The menurkey will soon sit at the table with the pumpkin pie and the latkes. Let us not underestimate this moment for the American Jewish community. Thanksgivukkah is here.
Jews have always loved Thanksgiving. Now that their favorite American holiday finds itself face to face with America’s favorite Jewish holiday – Hanukkah – the encounter can say an enormous amount about the American Jewish collective story. In other words, Thanksgivukkah tells us something important about what Jews are doing in America.
It starts with good timing. When Hanukkah falls on Christmas, it highlights Judaism as a religion, a fair contender on the scene of American denominations. But Thanksgivukkah yanks the carpet from under the convenient Christmas-Hanukkah dichotomy.
The Thanksgiving of today grew out of its religious roots. The same could be said of the Judaism of many Americans. Thanksgiving is about America, but not in a celebration of patriotic triumphalism. It’s about America as a promise, an idea, a project. If, any other year, most American Jews sideline Judaism and celebrate Thanksgiving simply as Americans, this year’s calendar demands owning up to the Jewish take on the American story.
Guest post by Aviva Richman
Aviva Richman is on the faculty at Yeshivat Hadar in Manhattan, the only full-time egalitarian yeshiva in North America, where she teaches Talmud, Jewish Law and midrash. She is also pursuing doctoral studies in rabbinic literature at NYU, as a Wexner fellow. Other interests include niggunim, classical piano, and making all manner of soup!
We live in a world where many people offer conflicting advice about what to eat and how. Should meat be a crucial part of my carbs-free diet or should I avoid meat because it is unhealthy – or unethical? Is fresh, organic, and local the way to go – or does that make food too expensive and less accessible? In this whirlwind of food movements and media, there is perhaps no better time to engage the complex discourse around food in our own tradition. To use the words of a fifth-century midrash, “Is there such a thing as Torah in the gut?” (PDRK, 10)
The idea of “Torah in the gut” arises from a puzzling verse where the Psalmist turns to God and says: “I desire to do you will, my God; Your Torah is in my gut.” (40:9) The midrash can’t make sense of this visceral image. Torah is made of written words, not food; it is processed in our minds, not digested in our stomachs. What kind of Torah resides in our digestive tract?
This is a guest post by Avi Goldblatt, an old school Hebrew stuck in a relatively young man’s body. He is a classical liberal (ie Conservative Republican) which makes him about as popular as transfats in a NYC restaurant and as rare in the Jewish community as women’s suffrage in Dar al-Islam. He can be reached here.
On October 20th, the American Zionist Movement, the regional affiliate of the World Zionist Organization convened a conference entitled Zionism: From Ideology to Action. The conference agenda featured speakers such as Ambassador Ido Aharoni (the Consul General of Israel in New York), Professor Gil Troy, Yossi Klein Halevi, several WZO/AZM officials, and more.
The conference was billed as “exploring” the “centrality of Israel in jewish life,” “loving and criticizing Israel,” and “telling Israel’s story our way.” Conference sessions are entitled Next Year In Jerusalem, Making Zionism Relevant Today, Zionist Theater, and more. Each of the sessions could be done by any pro-Israel organization (save for Zionist Theater – whatever that is), from the David Project to the Hasbara Fellowship there were a number of cutting edge organizations bringing Israel to the public. To understand the motivation of the somewhat obscure AZM, one need only look at the heading of the first email they sent promoting the event, “I’m Pro-Israel – Why the hell do you call me a Zionist?” More »
About the Social Justice Fellowships
The NIF/SHATIL Social Justice Fellowships enable a cadre of post-college Jewish young adults to spend 10 months immersed in the movement for social change in Israel.
These Fellowships, which include a modest stipend, place young Jewish activists in Israeli non-governmental organizations (NGOs) for a year of in-depth contribution and learning. Additionally, Fellows engage in monthly enrichment programs and periodic site visits to further develop their understanding of Israel, Israeli activism, and their role as activists both in Israel and at home. Fellows spend the year with an organization working in one of the following areas:
- Safeguarding civil and human rights
- Pursuing environmental justice
- Promoting Jewish-Arab equality
- Advancing the status of women
- Fostering tolerance and religious pluralism
- Bridging social and economic gaps
Additionally, Fellows engage in monthly enrichment programs and periodic site visits to further develop their understanding of Israel, Israeli activism, and their role as activists both in Israel and at home. Fellows also receive training in leadership and community development. Because Fellows intern full time in an Israeli NGO, successful applicants must have either excellent Hebrew language skills, or good Hebrew with excellent Arabic skills
. More »
Good progressive yidn of NYC! Just wanted to let you know that applications are officially open for the AVODAH Fellowship, a selective new program for Jewish early-career professionals currently working to address the causes and effects of poverty in New York City.
The AVODAH Fellowship is a high-impact learning and community-building experience that will enable participants to sharpen their skills and analysis while expanding their personal and professional networks. Based on a curriculum grounded in Jewish thought and learning, the Fellowship will provide training and support to emerging Jewish professionals engaged in the antipoverty field.
Participants in the AVODAH Fellowship will gain from AVODAH’s 15 years of expertise in antipoverty leadership development through:
-A Community of Mentors and Colleagues: Join an intentional Jewish community of experienced social justice leaders who will help you develop your skills, and build a support system that will nourish you personally, professionally, and spiritually.
-Innovative Learning: Participate in regular seminars drawn from AVODAH’s cutting-edge curriculum, and engage in critical analysis about domestic poverty while viewing your work through a Jewish lens.
-Connected for Life: As a member of the Fellowship, you’ll be welcomed into the AVODAH alumni community, a network of hundreds of social justice leaders who will provide community and support throughout your career.
Ideal Applicants for the Fellowship:
-are 1-3 years into a career in antipoverty work, and spend at least part of their time working directly with individuals living in poverty.
-have a demonstrated interest in exploring the intersections of Jewish life and identity and antipoverty work.
-have a commitment to personal growth and an active interest in building community and developing the power of a network.
-have a desire to be part of a group learning environment and intentional network during and after the Fellowship.
Applications will be open until November 12th, so please go to avodah.net/fellowship today for more information or to apply.
The Jewish Studies Program at the University of Kentucky invites entries for the annual Mark and Ruth Luckens Essay Competition in Jewish Thought and Culture. The Luckens Prize is awarded to the best unpublished original essay by a graduate student or recent Ph.D. (Ph.D from no earlier than 2012) who does not already have a tenure-track academic position. The Luckens Prize carries a prize of $1000, made possible by a generous gift from the late Dr. Mark Luckens.
Entries for the Luckens Prize competition should be original, unpublished essays of 5000-7000 words in length including all notes and citations; essays that exceed this length will not be considered. All submissions must be in English. Entries will be judged by an interdisciplinary committee of faculty affiliated with the UK Jewish Studies program. In addition to the cash award, the author of the winning essay will be invited to deliver a public lecture at the University of Kentucky in spring 2014.
Submissions for the 2014 Luckens Prize competition should be submitted electronically as Word or PDF documents to Professor Janice W. Fernheimer, Director, UK Jewish Studies program, Associate Professor, Division of Writing, Rhetoric, and Digital Studies, Department of English, email@example.com and cc’ed to Diane Robertson, firstname.lastname@example.org. Submissions must be received by midnight Oct. 15, 2013 to be considered.
Inquiries concerning the 2014 Luckens Prize competition should be directed to Professor Janice W. Fernheimer, Director of the UK Jewish Studies program, email@example.com.
“Davar Acher” is a classic rabbinic phrase used by the ancient rabbis to posit an additional and alternative opinion. It means literally ‘another thing’, ‘another word’ and ‘the word of the other’. As an expression, “Davar Acher“ is emblematic of the multivocality preserved in rabbinic tradition, where minority and rejected opinions are passed on alongside majority and accepted opinions. Whoever learns Torah is invited to make his or her heart into a “heart of many rooms”, a heart embodying this diversity of opinion within oneself.
The Davar Acher: Leadership Program is comprised of a series of four courses:
- Facilitation Intensive (Applications due October 1, 2013)
- Grounding Your Voice in the Tradition (Applications due December 1, 2013)
- Accessing & Activating Your Voice (Applications due January 13, 2014)
- The Role of Multiple Perspectives in Conflict Transformation (Applications due March 7, 2014)
Click here for a full list of course descriptions, dates and application deadlines.
Encounter is offering a limited number of outstanding applicants the opportunity to participate as paid fellows in the entire Davar Acher: Leadership Program. Successful applicants will receive a stipend of $800 USD for their participation in all four courses, and will be part of an extraordinary cohort of committed leaders. The application deadline for the first course in the series is October 8th, 2013.
Who Should Apply:
Encounter seeks religious, political and ideological diversity in all of our programs. A foundational principle of Encounter’s work is to seed generative discussion in Jewish communal leadership across difference, enabling even those who vociferously disagree with one another, to be in constructive exchange with one another. We welcome and encourage participants of widely varying backgrounds.
1. Those deeply immersed in Jewish life who are currently in or aspiring to positions of leadership within the Jewish community
2. Those who have demonstrated leadership in the Jewish world
3. Those who have demonstrated a commitment to seeding constructive Jewish communal engagement with the Israeli-Palestinian conflict.
Questions are welcome! Please email: firstname.lastname@example.org
Achvat Amim, which means “solidarity of nations” in Hebrew is a new 5-month volunteer experience in Jerusalem that directly engages with the reality of the Israeli-Palestinian conflict, based on the core value of self-determination for all peoples.
Achvat Amim is based in Jerusalem, where participants will work with leading Israeli human rights organizations. Participants will also develop leadership and community organizing skills and make connections with people from Israel, Palestine and around the world. The program is beginning this coming January, now is the time to apply!
Everything you need to know including details, background and what you’ll learn and do is on the website: achvatamim.org and any questions you have can directed to the Program Director, Daniel Roth, at email@example.com
*Grants are available.
Guest-post by Ben Greenfield, a rabbinical student (YCT) and writer based in New York City. His writing on Jewish-Muslim architecture, medieval Hebrew art, and Rabbinic romance have been featured on Jewish Ideas Daily.
5 Tips for Leading High Holiday Services in Prison
Last week, a colleague and I led Rosh Hashana services at Rikers Island, the massive East River prison complex in which New Yorkers house some 14,000 of their more suspect neighbors. We slept on the floor of a jail classroom, from which we withdrew to chat about the season, share kosher airplane meals, and attempt to serve some 60 Jewish and non-Jewish congregants.
1. Don’t bring glass bottles of Kedem grape juice.
A rookie mistake, quickly confiscated. And while hardcover siddurim are OK for the chapel, don’t think that makes them safe enough for the cells.
One inmate requested I put in a good word about him receiving a pair of Tefillin. While they’re usually permitted, he let me know why he is an exception. A few inches below the tail ends of his payos, two sunset pink scars slash across his neck. The state is worried that he’ll hang himself with the holy black straps.
For Jews at Rikers, the sacred is in constant residence with the darkly violent. Tefillin is a noose, kiddush wine a shiv. One inmate seamlessly wove memories of studying in Old City yeshivot with troubled (hallucinatory?) visions of kidnappings in broad daylight and his desire to start a new life in Iran. At Rikers, comfortable symbols of Jewish life become morbid reminders of the new reality. No glass bottles here.
By Rabbi Mark Asher Goodman
Just in time for back-to-school shopping and your first Hebrew school tuition ACH auto-withdrawal, two Jewish websites have let loose their bloggers to take a dump on traditional Jewish education. More »
A guestpost from FoJS, Rabbi Mark Asher Goodman
I, like most children of liberal Jewish parents born on the coasts, have long held the first amendment to the constitution to be sacrosanct: just barely below the 10 commandments and slightly higher than a hot pastrami with brown mustard. It is that important. And it was the 1st Amendment ‘Freedom of Speech’ that was always the most cherished of those rights.
But recent events have started to make me question this deep-seated belief. I’ve started to consider whether maybe it’s time we restricted free speech. Let me explain. More »
This guest post by Eliana Fishman is part of an ongoing dialogue, which starts with the original post by Eliana Fishman and continues with the response by Raphael Magarik.
Thank you so much, Raffi, for continuing this conversation with me. I respect the thoughtfulness and passion that you bring to your relationship with Israel.’
I work very hard (as I’m sure you do) to ensure that my halachic practice reflects my values. I am not always successful, but I try. Text helps me explore what my values are, and how they define my practice. Both Masechet Pesachim and Rav Ovadyah Yosef’s teshuva give voice to what many American Jews have forgotten is a possibility: We can live religiously authentic, meaningful Jewish lives without a direct relationship with the modern state of Israel because our redemption is not about Israel.
American Jews and Israeli Jews are, simply, different. Look at central coming-of-age experiences: Non-Chareidi Israelis come into adulthood through military or national service, while (and this is a generalization) the American Jewish coming of age experience involves a college education. Religious American Jews subdivide based on praxis and attitudes towards gender, while religious Israeli Jews subdivide based on praxis and attitudes towards Zionism. With different sets of values, shouldn’t our halachic practice also be different? Neither geographic practice needs to be defined as better or worse. They’re just different. We can use differences in Ashkenazi and Sephardi halacha as a paradigm. Each community defined their practice based on their geographic and sociological norms. We can do the same. Israel should not dictate my religious practice, and vice versa.
This guest post by Raphael Magarik is a response to Eliana Fishman’s post on why American Jews shouldn’t say Hallel on Israel’s Independence Day. Raffi studies talmud, Hebrew, and dance as a Dorot Fellow in Israel.
I appreciated reading your articulation of why American Jews shouldn’t say Hallel on Yom Haatzmaut. It’s thoughtful and learned; we would be lucky to have more discourse like this around Israel.
I hear the depth of your personal and familial debt to America, and I think it’s important to honor that. I say parts of Hallel on Thanksgiving (as does the Spanish Portugese Synagogue); it might be a practice you’d like to adopt.
That said, I see things a bit differently in terms of Yom Haatzmaut. You think we shouldn’t say it because Hallel requires a situation in which “the entirety of the Jewish people (or what Chazal considered to be adequate representation of the entirety of the Jewish people) faced life-threatening adversity.” We Americans weren’t redeemed by the establishment of the state: ergo, we shouldn’t say Hallel (with worthy detours through later interpretations).
Now, on textual grounds, I think you flatten the sources considerably. On Megillah 14a, R. Yehoshua b. Karcha is cited as implying that one could recite Hallel on the transition from slavery to freedom (otherwise the logical inference doesn’t work), and even in Pesachim, one of the examples cited (Chananya, Mishael and Azarya before Nebuchadnezar) does not seem to fit the rubric you’re describing (are three individuals representative of the whole people?). And I don’t think you’ve adequately accounted for Channukah here, either. More »
guest post by Eli Ungar-Sargon
For almost two decades, my relationship with the Western Wall, or Kotel as it’s known in Hebrew, has been deeply fraught. Having been raised in a religious Zionist family, I was taught as a child to revere “these stones that have the hearts of men” as sacred. But one year, when I was 15 years old, I had an experience at the Wall that changed all that.
It was the holiday of Shavuot and the custom in my hometown of Jerusalem, was for people to stay up all night studying Torah and then walk to the Kotel to pray at dawn. Having participated in an early prayer, I was on my way out of the plaza when I spotted a few dozen non-Orthodox men and women gathered in the parking lot. Before they were able to get very far into their egalitarian service, the group was surrounded by a jeering mob of ultra-Orthodox thugs who yelled insults and threw garbage and dirty diapers at them. I remember standing with the non-Orthodox group in solidarity until the police arrived and forced us to leave.
Today, I am no longer a religious Zionist. For the past four years I’ve been working on a film about the Israeli-Palestinian conflict that has upended the way I think about Israel, Zionism, and my own Jewish identity. Indeed, I now know that the Western Wall plaza is actually the site of a disturbing crime. A mere two days after capturing the Old City of Jerusalem in 1967, the Israeli military approached the residents of the Moroccan quarter, which ended just meters from the Western Wall, and asked them to leave. When they refused, their houses were demolished and they were expelled. More than one hundred Palestinian families were made homeless that day and at least one woman was killed during the demolitions. They were not the first Palestinians to be treated by the State of Israel in this manner and they would not be the last.
In a way, the internal Jewish dispute over who gets to pray at the Kotel is analogous to the Israeli-Palestinian conflict. The logical and just solution is for everyone to be able to share the space equally. But one group claims exclusive rights and uses the violence of the state as a vehicle to maintain its privilege there. The difficulties in achieving a just solution are not practical so much as they are psychological and emotional. Moreover, the problem is not the presence of Orthodox and non-Orthodox worshippers in the same space. The problem is the inequitable orientation of the police toward the two groups.
I’m hopeful that the latest proposal by Natan Sharansky to solve the problem of non-Orthodox prayer at the Kotel will work. After all, most Israelis do recognize that Jews of different stripes have an equal right to pray at the Western Wall. And what a small step it would be to go from that to seeing the other half of the population living between the Jordan and the Mediterranean, along with their brothers and sisters in exile, as having an equal right to share the land. Perhaps it’s time to shift our focus from “the stones with hearts of men,” to “the men with hearts of stone.”
Eli Ungar-Sargon is a documentary filmmaker based in Los Angeles. He is currently raising finishing funds through Kickstarter for his second feature-length documentary, A People Without a Land.