“Allow yourself the uncomfortable luxury of changing your mind. Cultivate that capacity for “negative capability.” We live in a culture where one of the greatest social disgraces is not having an opinion, so we often form our “opinions” based on superficial impressions or the borrowed ideas of others, without investing the time and thought that cultivating true conviction necessitates. We then go around asserting these donned opinions and clinging to them as anchors to our own reality. It’s enormously disorienting to simply say, “I don’t know.” But it’s infinitely more rewarding to understand than to be right — even if that means changing your mind about a topic, an ideology, or, above all, yourself.”
This is a guest post by Rabbi Joshua Strom. Joshua Strom is the Associate Rabbi at Temple Shaaray Tefila in New York City, where he lives with his wife Tali and their sons, Jonah and Gabriel.
Black – White. Yes – No. Israeli – Palestinian. All – Nothing. Us – Them.
Once again we find ourselves in familiar territory. Once again our passions are inflamed. Once again the words fill the op-ed sections, our conversations, our e-mail forwards, our social media feeds:
“The right to defend itself.” “End the occupation.” “Rockets fired.” “Civilian casualties.”
And so on. And so on.
And once again, it seems, all nuance has gone completely out the window. The word “and” is replaced with “but,” negating everything that came before it, all for the sake of having the last word in our Facebook comments, our Twitter exchanges. The complexity of the events that led us here; the volatility of those directly and indirectly touched by the conflict; the range of emotion and logic spanned on a daily, if not hourly, basis; the fluctuation between hope for a better day and utter despair that peace will never come—they all seem to disappear, vanishing into thin air with a pop and a fizzle, like missiles intercepted by our own personal Iron Domes. More »
I know. I know, Gawker was trolling with this post calling for Israel — or a Jewish state — in Germany. I also know that if we check our bias at the door we could see some logic in this suggestion. But you can’t ignore the complexity of history or the complicated nature of the present reality. Beyond the ignorant black-and-white ahistorical narrative of “Holocaust leads to Israel,” there are a couple of statements made as fact that are way beyond the pale.
It starts with the general intellectual argument against Zionism, which is fine if dishonest, but goes much further into the land of fantasy.
No matter where you stand in the “Israelis vs. Palestinians” political arguments—in which both sides are hopelessly entrenched and unmoving—it seems fair to acknowledge that there are some fundamental problems with the location of the nation of Israel. For one thing, it was carved out of land already occupied by someone else. Whether or not you think Israel was justified in carving itself a nation out of Palestine, you must admit that the act of doing so was bound to cause some resentment.
This ignores too much history. Of course there were people in the now state of Israel, most of them were Arabs and some were Jews. And before you jump up-and-down on me as mouth-breathing right-wing fascist, the facts are pretty clear: Zionism started its colonial exercise of Palestine in the late 19th Century in a more-or-less legal manner.
It goes on and really gets away from facts:
Let’s stipulate that [Zionist and Arab] positions, at the time of the founding of modern Israel, were reasonable:
Jewish people: We have been persecuted too long. We want our own state!
Palestinians: Okay, but don’t take my stuff to get it, please!
So the establishment of Israel, regarded by many as a towering achievement of historic justice, will forever be tainted by the fact that it was established by taking land from people who had done nothing wrong. That act laid the groundwork for the nonstop conflict that continues to this day.
If it was only that easy or simple. Or even close to the truth. There was an infrastructure in place well before WWII and in fact a number of wars (or violent uprisings) that had happened before the international establishment of the state of Israel. The Partition Plan, complete with its flaws, was the defining international legal document of the establishment of Israel. The ensuing wars against the Arabs shifted boarders but for the love of all things good, this idea that the organized Palestinians (and the rest of the Arab world at that time) would have said anything like this is ludicrous.
I am all for having a real conversation about the mass populations transfers or ethnic cleansing (depending on your prospective). I will happily discuss Zionism as the answer to historical Antisemitism or Zionism causing its nouveau rise in Europe and elsewhere. I will always go toe-to-toe with absolutists on any side of an argument because I believe that no political situation is completely black or white (and I like to argue). But what we all can’t allow is the pure distortion of the facts and history. It helps no one.
So, good job Gawker, you got me with your trolling. But next time perhaps you can take an aggressive and controversial position, perhaps you can do it based on fact.
by Moriel Rothman-Zecher
Cross-posted from his blog, The Leftern Wall
A story: Jerusalem Day, 2012. I am standing at the Damascus Gate, before the Israeli parade has made its way from West Jerusalem into the occupied parts of the city to celebrate “reunification.” I am watching two small demonstrations, separated by a small police barrier. On one side, there is a group of young Israelis, mostly teenagers. They are waving Israeli flags, and their veins are bulging as they scream “Mavet LaAravim! Mavet LaAravim!” Death to Arabs! Death to Arabs! On the other side, there is a group of young Palestinian men, and they are also chanting and waving Palestinian flags, their fists clenched and their shouts filled with testosterone, “Khaybar Khaybar ya Yehud!” A reference to an incident in the 7th century in which Muslims forcibly expelled the Jews of Khaybar. And I think: they are so similar. We are so similar. We are all swept up in self-righteousness, we are all afraid and violent and capable of wishing expulsion and death on the other side. More »
Translated and introduced by Moriel Rothman-Zecher, cross-posted from his blog, The Leftern Wall.
Moriel Rothman-Zecher: My own process, in which I began to shift from a liberal to a leftist, from a Zionist to a non-Zionist, from someone who generally believed Official State narratives to someone who generally rejects them, and from someone who wanted to join the IDF and be a “good soldier” to someone who ultimately refused to enlist, began during “Operation Cast Lead,” almost six years ago. This was, in part, because of stories, including the story of the two brothers of one of my classmates at Middlebury College who were shot “by accident” by Israeli soldiers as they left their farm in the Gaza Strip, and then left to bleed to deathas the army forbid an ambulance from getting to them. But in addition to the stories, it was also the numbers: Israel had killed so many people- many of them children- in such a short period of time. I did not want to believe that the Israeli government and army acted with blatant, callous, cruel disregard towards Palestinian civilians, but that it is ultimately what I came to believe, in part thanks to Israeli journalists and writers who were brave enough to speak out against what was happening. And if I am honest with myself: It’s not that these Israelis were saying things that Palestinian journalists and writers were not saying. It’s that they were Israeli Jews. I am not proud of this, but I acknowledge it, and it is with this in mind that I decided to translate a piece on the first four days of this recent Gaza “war” by Israeli blogger Idan Landau, a Professor of Linguistics at Ben Gurion University. The Hebrew original can be found on his blog, לא למות טיפש, or, Don’t Die Dumb, which I cannot recommend highly enough for those of you who speak Hebrew. For those who do not, here is my translation of one of Idan’s pieces on the recent situation in Gaza.
Facing the Massacre with Eyes Shut Tight
Idan Landau. July 11th, 2014.
A riddle: If we are so right, if every one of the air strikes on Gaza is a solid rock of morality, if the residents of Gaza deserve all that they are getting- then why are the facts being concealed from us in the Israeli media? Why don’t they tell us what the entire world can find out with the click of a button?
Seemingly democratic, actually Pravda. More »
Perhaps file this under “there’s nothing to see here”, but I suspect that David Horovitz, over at The Times of Israel, gets it right when he insists that Prime Minister Netanyahu’s comments about the game plan for the Palestinians and the occupied territories at his press conference are significant and demand our attention, though they were under-reported by the media. For those of us who always thought that Netanyahu was engaging in Orwellian chicanery when he spoke of a Palestinian state, it is useful for him to be on record in such an unusually candid way, that he does not mean it, and for those who (naively?) took him at his word, it is useful, though depressing, to have that balloon popped. ”Earlier this spring, Defense Minister Moshe Ya’alon sparked a storm in Israel-US ties when he told a private gathering that the US-Kerry-Allen security proposals weren’t worth the paper they were written on. Netanyahu on Friday said the same, and more, in public.” Kudos to Horowitz for calling our attention to these remarks; shame on other media outlets for overlooking the story. Though they were understandably more focused on the immediate military crisis, perhaps they were also completely out of practice for how to cover a PM press conference since no one can easily remember when Netanyahu last conducted one. Here’s the full story at TOI.
What does it feel like
To be a Jew in America
Hearing the news of the Israeli army’s assaults on Gaza
Like a cancer, one part of my body attacking another
The cells do not listen to my cries:
You’ve got it all wrong
This body is one organism
Why can’t I cease this inside of my own skin?
Friends, colleagues, newspapers describe how “we” are attacking “them”
Since when am I this “we” you speak of?
Is it because I face occupied Jerusalem when I pray?
Because I say blessings over my food in the language of the oppressor?
I yearn to protect my edges
I long to strike a balance
How to stay safe while remaining open?
It’s actually a question I ask myself every day
And today, as a Jew in America, my voice is muffled
My opportunity to question is denied
Prayers for peace are welcome
Calls for justice
Perhaps equal access
I ask my body again
It pauses for a moment
As if it somehow remembers that it is one body
And then returns to its task
Destroying the cells one by one
Shamir writes poetry in the Berkshire mountains and also on trains
by Leah Solomon
Leah Solomon, an L.A. native who has lived in Jerusalem for 15 years, has worked since 1997 in the field of experiential and pluralistic Jewish education, most recently at the Nesiya Institute. She has studied at Harvard, the Conservative Yeshiva, and Pardes, and is the editor and publisher of the Anim Zemirot bencher.
These thoughts grew in response to Facebook posts encouraging us just to grieve the deaths of Eyal Yifrach, Gilad Shaar, and Naftali Frenkel, but to keep politics out of it, and not use them for ideology advancement:
Here’s what I’m struggling with (and have struggled with after every terrorist attack since I’ve lived here): The death of these boys is horrifying and heartbreaking. I cry when I imagine (as every Israeli parent has, over and over the past two weeks) experiencing what their parents have gone through. I cannot begin to comprehend their pain or the pain and fear of these children in the final moments of their lives.
But. The death of these three boys is no more awful or final or tragic than the deaths of the thousands of Jewish Israeli children lost every year to illness or in car accidents. Their parents’ grief is just as devastating. And those thousands of children are no less “ours” than Eyal, Gilad and Naftali. Yet we don’t mourn them, or come together as a “unified” people when they die. Thousands do not attend their funerals. For all that they are equally part of our Jewish family, and their lives just as senselessly cut short, we do not enter into a state of national mourning. Their deaths are a personal tragedy, not a national one. More »
This guest post by Stuart Tochner is a response to Aryeh Cohen’s piece on Ta-Nehisi Coates’ essay “The Case for Reparations.” Cohen’s post can be found here. Coate’s essay is here.
Ta-Nehisi Coates’ essay on reparations is one of the most stunning social arguments I have read in years. It’s remarkable because it’s not simply a case for mass payments to an entire people in compensation for past wrongs. It is a call for national reckoning. It is plea to come to terms with the centrality of slavery and its progeny upon the creation of what we call the American Dream, and to wrestle with what those implications are for our society. It is, in a sense, a plea to look within ourselves, and our story, and to admit how we became what we became, and if there are demons within that narrative, to confront them.
In that narrow sense, Aryeh Cohen is absolutely correct to draw an analogy with the Israeli-Palestinian conflict. Indeed, that national reckoning has been going on now—or has at least started—for years now. With the publication over the last fifteen years or so of books from the so called “New Historians”—and from Benny Morris in particular– Israelis have been fed a steady diet of meticulously researched and documented hard truths about the birth of the State of Israel. Difficult decisions were made in the years surrounding 1948, and ugly actions were taken. Some Palestinians suffered greatly as a result of the miracle of Zionism, and that’s a truth that can’t be ignored. Increasingly, those truths are being wrestled with, and they need to be appropriately reconciled with the Jewish values to which we aspire.
But it is important to note that the analogy abruptly ends there. Slavery was a conscious decision by white colonists in the Americas to forcibly kidnap and enslave African human beings, haul them across an ocean in unimaginable conditions, and create an entire economy built upon the backs of the labor of those individuals and their descendants. Slave owners had nothing to fear from the Africans they kidnapped, they had no issue or problem with them; they had no dispute that divided them. They simply held persons with black skin in contempt, as persons with rights inferior to them, and therefore entirely free to plunder. Coates goes on to describe persuasively how that plunder has continued right up to this day, in the form of Jim Crow laws, housing policies, and loan practices,.
Indeed, the word “plunder” appears throughout Coates’ essay. It really is the theme of his argument. More »
Ta-Nehisi Coates has powerfully opened a conversation about reparations. Though not a new topic, it remains an explosive topic. Race is not a subject that is ignored in American discourse. As John McWhorter points out at the Daily Beast, race has not been absent from the stage of American cultural conversation. Think of Trayvon Martin, Paula Deen, Cliven Bundy, and Donald Sterling. Michelle Alexander’s The New Jim Crow—a book which made the argument that the justice system (sentencing laws, incarceration, and the aftermath) has developed into a new system of control of black men—was on the New York Times bestseller list for more than a year. Americans have not been ignoring race.
However, what is importantly disturbing about Ta-Nehisi Coates’ argument, what will continue to be disturbing, is that Americans are still talking, or screaming about race as a passing phenomenon, a problem that will be solved. The Supreme Court almost said as much as it gutted the Voting Rights Act and declared affirmative action unconstitutional. Coates’ argument is that reparations is not just about slavery, and the economic and psychological impacts of slavery, and the economic legacy of slavery in the guise of the housing scams in Chicago. Coates’ is not advocating a wholesale payout on the order of German reparations for the Holocaust. What Coates’ is arguing for is that we must come to terms with the fact that the United States was built on slavery. Slavery was the wealth—both the bodies of the slaves and the slaves as means of production—that enabled this country to come into being. Furthermore, the history of the United States after the Civil War continued to be inextricably tied to the oppression of African-Americans. We cannot tell the story of this country without telling it within a narrative of slavery. The colonists, the founding fathers, the writers of the Constitution, and the writer of the Gettysburg address, all lived in a slave culture. FDR’s New Deal made way for compromises with the South on farmworkers and domestic workers so as to protect the “Southern way of life.”
This is what truly upsets those who are upset. What is truly upsetting, angering, is that the “peculiar institution,” as slavery was euphemistically called, was not an anomaly like, perhaps, the suspension of habeas corpus during the Civil War, or the House Unamerican Activities Committee under Joe McCarthy, from which the United States recovered, returning to its better angels. Slavery was, and will continue to be part of the warp and woof of this country’s story. This is the conversation that we must have. Until we have that conversation, the unfinished business of the peculiar institution will return in the guise of a “war on drugs” or disparities in educational allocations, or the criminalization of every day life for young black men.
Washington, D.C. – May 11th, 2014 – Following pressure from the Open Hillel campaign, Hillel International President and CEO Eric Fingerhut announced that Hillel will create an “Israel Strategy Committee” as well as a Student Cabinet. The Israel Strategy Committee will convene students and Hillel professionals to make recommendations on improving programing on Israel-Palestine, while the Student Cabinet will represent general student concerns in Hillel International. The Open Hillel campaign responded to these announcements with two statements commending Hillel International for these changes and urging Hillel to ensure that these bodies are more than just token gestures to students. More »
Today, on Yom HaZikaron/Israeli Memorial Day, I’m thinking about my cousin, Michal Edelson, z”l, who was killed in a terrorist ambush 40 years ago, and my friends Matt Eisenfeld and Sara Duker, z”l, who were killed in a bombing of the #18 bus in Jerusalem 19 years ago, and all the others, Israelis, Palestinians, internationals, soldiers, militants, peaceniks, old people, children, adults, righteous people, wicked people, all their deaths premature, pointless, and tragic, and from a wide view, criminal, who have been caught in the bloodbath of what Yehuda Amichai, z”l, called the “wheels of the Had Gadya machine”, in his poem, “An Arab Shepherd is Searching for his goat on Mt. Zion” (here in the Hebrew original) . Here is Chava Alberstein‘s version of the “Had Gadya” poem from the Pesach Haggadah, as sung by Shirana, the Arab-Jewish Women’s Choir of Jaffa.
Here are Alberstein’s extra lyrics at the end of the song, followed by my translation:
ובכל הלילות בכל הלילות
שאלתי רק ארבע קושיות
הלילה הזה יש לי עוד שאלה
עד מתי יימשך מעגל האימה
רודף הוא נרדף מכה הוא מוכה
מתי ייגמר הטירוף הזה
ומה השתנה לך מה השתנה?
אני השתניתי לי השנה
הייתי פעם כבש וגדי שליו
היום אני נמר וזאב טורף
הייתי כבר יונה והייתי צבי
היום איני יודעת מי אני
On all other nights, on all other nights
I ask only 4 questions.
On this night, I have another question:
How long will the cycle of terror continue?
The pursuer is pursued,
the striker is struck
Why will this madness, this tearing apart, end?
What has changed for you, what has changed?
I have changed this year.
I was once a sheep and a tranquil goat.
Today, I am a tiger and a predator wolf.
I’ve already been a dove and I’ve been a deer.
Today I don’t know who I am.
Check out the latest from Open Hillel- this video reminding us there is indeed more than one way to be Jewish, and more than one way to talk about Israel/Palestine.
Here at Jewschool we have a long, illustrious history, 11 1/2 years of rambunctious, playful, earnest, free-thinking, alternative riffing on contemporary Jewish life. It’s worth taking stock of where we’ve come from, and in that light, the Jewschool editors are now inaugurating a new feature: Jewschool Throwback Thursdays. Every week, one of us will dig up a classic post from the Jewschool vault that we think is still timely and relevant, or that would benefit reconsideration, with some years of growth and maturity.
One of the signature features of Jewschool culture is criticizing things we think are destructive in the Jewish world, airing our dirty laundry out of the belief that it can be cleaned. This becomes especially contentious when it comes to criticism regarding Israel. In recent months, the Jewish world has seen a great deal of mudslinging and controversy over “Open Hillel” battles, un-invitations of speakers deemed too critical of Israel, or not critical enough of advocates of Boycott, Divestment, and Sanctions against Israel, etc., and Jewschool has covered this closely. For this kick-of Throwback Thursday, we bring you a classic piece from five years ago by our current Editor-in-Chief articulating, in as clear and forceful a way as I know, why we criticize the Israeli government when we feel it deserves it. The piece drew a blizzard of comments in its time; we hope it stokes conversation again now:
Why I Post the Worst of Israeli News
by Kung Fu Jew, Thursday, February 19, 2009
Shaul Magid, over at Tikkun, argues that the settler movement and Neturai Karta are equally anti-Zionist. What do you think?
There are arguably no two movements in Israel as disparate as the Settler Movement (known as Yesha) and Neturei Karta. Yesha represents the community of Israelis who live in the West Bank. It does not support a two-state solution and remains wed to a Greater Israel ideology that claims all of historic Erez Israel belongs to the Jews. Many, but not all, see Zionism in messianic terms, an idea promulgated by their patriarch Rabbi Zvi Yehuda Kook (1891-1982) and continued by his disciples to this day. continue reading here then come back and discuss.
This article also appears at allthesedays.org
Coverage in the media of mounting economic inequality around the world has become commonplace over the past few months. In many ways this coverage is late to the game as growing movements for equity and justice have left a wake in their paths. Perhaps there are lessons to be found in the ideas, crises, and visions of the Kibbutz movement.
Passover at Kibbutz Mishmar Ha'emek, 2012
The century old Socialist experiment known as the Kibbutz elicits images of Jewish pioneers pitching tents, farmers tilling fields, and folks living in rural utopia. The reality today is, as with most things, much more complicated than collective memory can often allow.
In the late 1970s the utopian dream began to deteriorate. Israel’s first non-labour government came into power and the status of the Kibbutz shifted as the country began to look towards the privatization of once national institutions.
Former Secretary-General of Kibbutz Ein Hashofet and current Director of Givat Haviva Educational Institution, Yaniv Sagee sees the story of the Kibbutz as intertwined with that of the country. “The Kibbutz was seen as a public investment for building the state of Israel… Until 1977, and it served as a base for confidence for the Kibbutz members because they knew they can give to the Kibbutz everything that they have and they get from the Kibbutz everything they need. And they were sure it was going to happen because they didn’t only have to rely on the kibbutz. If it wasn’t successful the movement would help and if the movement needed support then there was the government,” he said.
For many Kibbutz communities, it was the beginning of the end.
I recently enjoyed the opportunity to participate in a two-day conference of Jerusalem activists and found a lot to be hopeful about, and some points of concern.
Jerusalem’s population can be divided and classified along many different axes. A conventional approach of late views the most meaningful socio-political breakdown of Jerusalem’s population as follows: about 1/3, clustered in East Jerusalem, is Arab; about 1/3, clustered mostly in the north (but expanding), is ultra-Orthodox; and about 1/3, mostly clustered in the south and central parts of the city and some northwestern hubs, is everyone else. Over the last 5-7 years or so, this “everyone else” population has seen an interesting process of organization, collaboration, and, in some places, re-jiggering of traditional demarcations of affiliation; for many, secular/religious, for example, has been replaced by pluralist/non-pluralist or other imperfect ways of capturing the shared interests of this population. Dozens of new projects, organizations, and social movements have sprouted, changing the cultural and physical landscape of Jerusalem, and altering the political map, particularly 36-year old, religious feminist, Vice-Mayor Rachel Azaria’s Yerushalmim party and 30-year old, secular, Vice-Mayor Ofer Berkowitz’s Hitorerut party, both of which grew out of social change organizations that still thrive.
Against this backdrop, and with intent to harness and organize this energy for maximal effectiveness toward in an inclusive and attractive future of the city, some local organizers brought together about 70 local activists for the Mata-Maala conference, with the support of the Schusterman Foundation-ROI Community. I was there representing Yeshivat Talpiot, a nascent, Jerusalem egalitarian yeshiva (sort of like a younger cousin of Mechon Hadar), and its affiliate Takum social justice beit midrash. More »
This is the shortened version of the written discussion in which Avigail Shaham details her community, movement, and vision. The full version is up here at allthesedays.org and the Spanish version (translated by Kevin Ary Levin) is up here.
What do you do? Why do you find yourself identifying as a “Shomeret” (member of the movement)? What is the appeal for you?
My name is Avigail, I was born and raised in Jerusalem, surrounded by good and inspiring people. Among many other activities in my childhood and adolescence, I was a member of Hashomer Hatzair youth movement – a 100 year old Socialist and Zionist movement which created some of the most inspiring foundations, structures and culture of cooperative society in Israel. When I graduated high school, I volunteered for a service year in the movement, in which my friends and I worked as educators in centers of the youth movement around the country, and created for other young people the unique experience of the movement – the experience of an autonomous, creative and liberating youth community in which one shapes their character in light of great ideas and through social discussions and mutual contemplation. As we were doing this, we realized we were Shomrim and Shomrot [truly identifying with the movement’s ideals] in character. We realized that the movement’s ideology and culture was a central compass for us in evaluating our actions and behavior and in choosing our role and path in the world. We wanted to continue being Shomrim and Shomrot, and create a path of life which expresses the essence of the movement.
Photo by A. Daniel Roth
Today, almost 12 years later, I live in a communal group [known as a "Kvutza", which means "group" in Hebrew] in Givat Haviva, with many of the people who I started this path with back then. We are educators and social activists, working in various arenas of Israeli society to encourage social justice, cooperation, peace and humanism, and to offer alternatives to the existing social structures and paradigms.
I work as a lawyer, specializing in labor law and working towards workers collective rights as well as equality for women in the workplace. I participate in different initiatives in the movement, such as political action and development of grass-roots unionizing projects, and in the internal processes of shaping the adult “Shomeric” [reflecting the values of the Hashomer Hatzair movement] society.