“I am worried that our present policy is internally conflicted and thus strategically self-defeating,” the rabbi said. “The idea of refusing to be present for the wedding and then expecting the couple to feel warmly embraced by the Jewish people strikes me as a policy constructed by someone who doesn’t know the mind of a young couple…. I am not exactly clear on the message the Conservative movement is sending out into the world, and I am not sure if it is a viable policy in the long term.”
Rabbi Elliot Cosgrove of NYC's Park Avenue Synagogue
This quote is from Rabbi Elliot Cosgrove, a rabbi of the Park Avenue Synagogue, a Conservative shul in NYC. He’s not talking about a policy shift within his synagogue or the Conservative movement, but sharing his thoughts on conversion and intermarriage, as reported in the New York Jewish Week (Time To Rethink Conversion Policy).
He likened [the current approach] to joining a gym, noting that a potential gym member is not told first to exercise, get in good shape and then join. Rather, if the person is willing to join, he or she signs up and then the work begins. Moreover, the rabbi added, this logic is not just one of good consumer policy but is consistent with traditional Jewish teaching.
In one of the most famous Talmud stories, the man who wants to learn all of the Torah while standing on one foot is shooed away by Shammai, who has no patience for him, but welcomed by Hillel.
“First, Hillel converts, and then Hillel teaches,” Rabbi Cosgrove said. “First you join and then, once you are a vested member, you figure out what it’s all about.”
In that way, the rabbi suggested that it might be more effective for Conservative rabbis to first accept converts and then teach them.
This would be a huge shift! Compare it to the usual course of action someone follows if converting within Conservative Judaism: a year of study followed by formal conversion (going to the mikveh, and brit milah or brit hadam if the convert is a male).
Imagine if, when an interfaith couple approached a Conservative rabbi to officiate their wedding, the response wasn’t “I can’t officiate, but consider conversion!” or “I can’t officiate, but you’re still welcome to come to synagogue!” but instead was “Welcome! Let’s bring you into the community, celebrate your wedding, and then, as you and your partner establish this next phase of your lives together, let’s make sure Jewish learning is included!”
“My priority is to create Jewish homes, and everything I do is toward that goal,” he said. When a congregant’s adult child comes to him with a non-Jewish partner and wants to get married, he now describes the yearlong conversion program requirement that is a prerequisite to the wedding. Many of them, he says, never come back, choosing a justice of the peace or other [Reform, Reconstructionist, Renewal] clergy to marry them.
As Rabbi Cosgrove points out, “love trumps religious affiliation, with the result being that few families are immune from the situation of a child coming home with a non-Jewish partner and wanting to be married in a Jewish ceremony.” So the question becomes: how do rabbis keep up? Do you think Rabbi Cosgrove’s idea to convert the partner who isn’t Jewish so that Conservative rabbis can officiate their weddings and then bring them to study would work? Do you have other ideas?
Credit: Elsa Sjunneson-Henry. Used with permission.
One of my best friends went dark when Hurricane Sandy crashed into the States. I kept her Twitter and Facebook open, vainly hoping for an update. Pushing refresh on her pages. Checking my text messages, voicemail, e-mail. Anything. I couldn’t think of a good prayer. I said the Sh’ma, to reassure myself. To remind myself of holiness even in a very scary, terrible, fearsome time. When she called Wednesday, I cried. She was unharmed during the storm, but had been without power and any way to contact the outside world.
The aftermath of Sandy is everywhere, including the Jewish press. JTA’s been liveblogging Hurricane Sandy and the aftermath. JD Forward’s done some stuff already. Torah scrolls have been damaged, mezuzot retrieved from who knows how many doorways already. And only G-d knows how many have been destroyed or lost in the storm.
Homes were destroyed. Places of worship. New York and New Jersey and Staten Island and Coney Island are just a few of the places that got hit. A part of the places the dead of Hurricane Sandy called home.
I’ve never been to Haiti,Jaimaca, Cuba, the Bahamas. They were hit. Death tolls and damage numbers are things that stretch—and they never seem to go down. Only up.
I know you’re aware of places you can donate money. That you are smart enough to vet relief funds on a basic level so you know your money is going to where the need is.
I know not all of us are on east coast. Or even in the States. But giving aid, comforting the sick and dying, doing right by the people around us. Those are Jewish values. I’m a big believer in prayer, and hope. In doing what you are able to, and to the best of your ability. I expect no one to give more than they can, and if you look at the tradition of charity, we are not to give so much of ourselves, particularly monetarily, as to beggar ourselves. But we live in a modern era.
Money is not the only thing we have to give.
Ask other people to give a shit—and to get together with you to help.
Write an e-mail. Send a text. Pick up a phone. Follow an east coast newspaper on Twitter, or Facebook, and keep up with what is going on right now, on what is going on months from now—and how much or little has changed. Join the conversation and become knowledgeable about the scientific, fiscal, and cultural issues that must be faced.
Do whatever it is you are good at, that you can give of yourself, to help the people left in devastation’s wake. Most importantly, do not harden your heart to this. Don’t just let Hurricane relief become something you let go of, like a trend.
Do one thing, one real thing, to help.
You start in whatever way you can, in the Jewish community, outside of it, whatever place you can take the first step to act with compassion. Ask for donations, cook meals, give blood, find ways to put people with money or resources in touch with the people who need them so much right now.
And after that first step, you don’t stop walking. If you have never been involved with tikkun olam, or if you think it’s dumb to say hurricane relief helps repair the world, I’m asking you to consider something.
When we rebuild a city, we rebuild the spirit and hearts of its inhabitants. If we aid them rebuild, and do not harden our hearts to their voices, we have started to understand what it truly is to repair the world.
On Monday, October 22, more than 120 viewers logged on to watch a ProZion UK live webcast of Anat Hoffman being interviewed by Deborah Blausten. All over the world, watching and listening, live tweeting and asking questions, people watched Hoffman talk about religious freedom, women’s rights, and democracy.
Anat Hoffman is part of Women of the Wall, a women’s prayer group that started in Israel in 1988. Arguably, she is the most recognizable face of WoW, particularly in the Diaspora. She is the woman whose name I’ve been hearing since my teens, connected to concepts like equality, religious freedom and religious pluralism. She is the one whose name I remember connected to repeated arrests, because a woman praying in a tallit is so threatening as to be a crime. More »
It is no secret that Jews like a good debate. It’s a deeply ingrained part of our culture. I once heard Rabbi Adin Steinsaltz say that as much as the Talmud (a repository of disagreements and debates) is a product of Jewish culture, it has as much of an influence in shaping Jewish culture. We call an honest debate in Judaism a machloket l’shem shamayim, a disagreement for the sake of heaven. In other words, we don’t have to agree with someone’s opposing viewpoint, but we do have to respect the person.
Matt Abelson, a JTS rabbinical student, recently completed his year of study in Jerusalem. Perhaps one of the most challenging years in rabbinical school for a whole host of reasons, it is nearly impossible to return from the experience unchanged. Abelson wrote a post in which he slams the Encounter program for encouraging students to disengage from traditional Zionist ideology when it comes to their relationship with Israel. This is a “problem” that has been gaining increased attention in the last few years. It is a tense subject for many. As I have mentioned at other times on this blog, there were figures who sought to end my own career before it even began because, despite not even knowing me in real life, they decided I was anti-Zionist and anti-Semitic. I responded to Rabbi Daniel Gordis here when he brought up the issue last year.
I do not have a problem with the fact that Matt Abelson has a problem with Encounter. I do have a problem with how he misrepresents their program. I won’t go into those details here, because I already responded to his blog post there (I included my comment below the fold). I also have a problem with the notion of shirking the responsibility for responsible debate because an issue elicits strong emotion. However, I do want to pose the question, is it an acceptable response to “opt out” of a difficult discussion because it makes you uncomfortable? Go and check out his post and come back here to comment. More »
It won’t come as any surprise that the mission of repairing the world takes on many forms, including that of advocacy for the social rights of various groups. We have historically seen Jews and Jewish organizations at the forefront of rights based campaigns. In the 50s and 60s it was in the civil rights movement. More recently, we have been active in support of Darfur in opposition to a 21st Century genocide.
A century ago, we’d be talking about the Jewish role in the fights for labor rights, the 8-hour working day and workplace safety. But rather unlike today, those fights were not for some other oppressed group, but by and for Jewish workers, as part of the American labor movement.
In recent years, a thriving social justice movement has emerged that includes service-oriented Jewish organizations. These include Avodah and Bend the Arc, who joined previously established groups like the Workmen’s Circle, Jewish Labor Committee, and Jews for Racial and Economic Justice. Recent campaigns that received support from Jewish organizations include the fight for a domestic workers’ bill of rights and for agricultural workers raising tomatoes in Florida. More »
Not to get too overwrought, but here’s my blog post in response to a Zionist Organization of America press release in response to my JTA op-ed in response to their JTA op-ed. Throughout the press release, notice how many of my points are avoided by going on an ad hominem rampage against me.
NEW YORK, May 1 – David Wilensky’s op-ed on “the correct use of Title VI” (Apr. 27, 2012) was an amateurish attempt to condemn an important new legal tool for Jewish students who are now protected from anti-Semitic harassment, intimidation and discrimination under Title VI of the Civil Rights Act. He claims that the Zionist Organization of America (ZOA) – which spearheaded the effort to achieve this civil rights protection – is misusing Title VI “to stifle legitimate discourse” and as a “bludgeon” to advance “far-right political viewpoints.” These ridiculous charges are baseless. Wilensky cites no evidence for his claims, merely engaging in silly name-calling.
I don’t know where they got “‘the correct use of Title VI’” from, but it doesn’t appear anywhere on the version of it on the JTA website. Given that they got the date wrong by about week (it was published on 4/18, not 4/27), I’m gonna guess that the mystery phrasing and the incorrect date were taken from the publication date and headline that accompanied my op-ed in one of the local Jewish papers that runs JTA material on about a one-week delay. (I could take a cheap shot at the ZOA for being so web incompetent that they don’t have a Google alert set up for the name of their own organization, but that would be “silly name-calling.”)
Speaking of which, can anyone point me to the part of my op-ed where I engage in “name-calling” of any sort — “silly” or otherwise? (Rest assured, when I do engage in name-calling I take it quite seriously.)
As for my writing being “amateurish,” I guess the “-ish” suffix lends that some validity as an opinion. As it turns out, I make my living doing this writing thing so I’m technically the opposite of an amateur. I hasten to point out that Klein and Tuchman are the amateurs here. I don’t know much about Tuchman, but she’s lawyer. Klein on the other hand is a well-known pillar of the professional reactionary community. I don’t think much of this screed, but since I’m no professional paranoia-peddler, I’ll refrain from passing judgement on its level of amateurishness. More »
In other news I'm topping the charts over at the Forward: The hed on my piece is 'What Would You Call Me?'
Right. So I wrote this op-ed for the Forward about how I underwent a Conservative conversion because I go to a Conservative shul these days, but I came from a patrilineal Reform background and so forth. And in it I suggested that it’s time for the Conservative movement to start accepting patrilineal descent.
Then the internet discharged platoon after platoon of Jew-baiting Jewish commenters with all kinds of nonsense on their minds. There were also some thoughtful comments and a ton of kind emails from friends and acquaintances.
Here’s one of the emails:
I so wanted to comment on your Forward article, but I simply could not wade into the aggravating mess of Jews baiting each other.
So for his benefit and yours, I waded neck-deep into the muck to pluck out the best of the comments — not only at forward.com, but on Facebook and twitter as well. And I’ll respond to a few too.
[I started writing this post yesterday so there are probably even more comments now that I haven't even looked at.]
JTA has published a new op-ed by me, a response to a piece by some Zionist Organization of America honchos published by JTA earlier this week:
Op-Ed: Title VI should be used only on true hatemongers, not political opponents
By David A.M. Wilensky
NEW YORK (JTA) – In the eyes of the Zionist Organization of America, the most depraved enemies of the Jewish people are obnoxious college campus loudmouths. As the editor of New Voices, a national magazine by and for Jewish college students, I have a different perspective.
The ZOA led the campaign to have discrimination against Jewish students recognized as a violation of Title VI of the Civil Rights Act, originally passed in 1964 to remedy racial discrimination in programs that receive federal funding. But in its charge to circle the Jewish communal wagons, the ZOA has overreached.
ZOA President Morton Klein and Susan Tuchman, director of the group’s Center for Law and Justice, wrote in a JTA Op-Ed that Jewish college students today face “harassment and discrimination at schools receiving federal funding.” The ZOA pitched a six-year fit about it, which the group credits with this triumph: “The U.S. Department of Education’s Office for Civil Rights, or OCR, finally clarified in October 2010 that Jewish students finally would be afforded the same protection” that other minorities have under Title VI.
The ZOA campaign capitalizes on and needlessly exacerbates the Jewish community’s already unwarranted paranoia about what’s happening to our young men and women on campus. As a member of the class of 2011 and as the editor of New Voices, I can say with confidence that there’s never been a better time to walk the halls and lawns of American academia as a Jew.
Eddie Long, a Georgia based mega-church preacher, has been crowned king… Yup, you read right. Crowned king. King of what? Damned if I know. He was crowned king by “Rabbi” Ralph Messer, a self-indulged so-called Messianic Jew (but even the Messianic Jews have disavowed him, now that takes talent) led this obscene ritual at New Birth Missionary Baptist in Lithonia, GA. Videos abound on the web, I didn’t want to give one another view.
The “rabbi” who conducted this grandiose show claimed that the Torah scroll used to enwrap Long in during the ceremony was saved from Aushwitz-Birkenau; an unlikely factoid considering how difficult it would have been to hide a Torah scroll in those circumstances, but that does not prevent him from abusing the memory of those who perished in the Shoah, claiming that “the dust” may still be on the scroll. The whole thing just reeks of showmanship, grandiosity and the worst forms of appropriation.
Bill Nigut of the Anti-Defamation League took Messer, Long and the whole affair to task calling it a “fake Jewish ritual.” That is generous, IMHO. Others have chimed in with their own condemnations.
As Napoleon waged war and sent French troops into Russia in 1812, the rabbis of the shtetlakh were faced with a serious political dilemma – who should receive the support of the Jewish community; Napoleon or Czar Alexander I? On the one hand, the experience of the Jews of Russia and Poland had been incredibly challenging, to say the least. Starting in 1791with Catherine the Great, the Jews of Russia were relegated to what was known as the Pale of Settlement, a swath of land comprising of modern-day Belarus, Latvia, Lithuania, Poland and parts of Western Russia. Jews in the Pale were very poor and the Cossack cavalries made life generally dangerous for them. Life for Jews under Napoleon was very different. Once Napoleon took the helm in France in 1804, Jews were given full and equal rights under the spirit of the French Revolution. However, this came at a cost – part of Napoleon’s grand plan was to allow for the recognition of the Jewish religion while working hard at eliminating its practices. Once the Jews received full rights in France, anti-Semitism grew in French cities. Napoleon is quoted as responding to the rise in anti-Semitism by saying:
This is not the way to solve the Jewish question. I will never accept any proposals that will obligate the Jewish people to leave France, because to me the Jews are the same as any other citizen in our country. It takes weakness to chase them out of the country, but it takes strength to assimilate them. More »
The following is a sermon I delivered to my congregation last week for Parashat Vay’ḥi on the travesties in Beit Shemesh and Mea She’arim — a little late, but still important.
The Mirriam-Webster dictionary defines legacy as: a gift by will or something which is transmitted by or received from an ancestor. It is especially interesting to me that the word choice of the Mirriam-Webster dictionary is to use the language of transmission because the Hebrew word we use for tradition, מסורה, literally means ‘transmission.’ This idea, of something which is transmitted by an ancestor, is incredibly significant to the Jewish tradition. It is significant, mainly, because we take immense pride in our tradition and we take immense pride in the success we have had in passing down our traditions from generation to generation. This pride we take in transmitting our traditions is not new, quite the contrary, it goes back to our very foundation and to our very origins. Sure enough, when we received the Ten Commandments at Mount Sinai we were instructed, as we read daily in the words of the first paragraph of the Shema, וְשִׁנַּנְתָּם לְבָנֶיךָ, וְדִבַּרְתָּ בָּם – and you shall teach these words to your children and you shall speak about them. Now, that is truly significant, but it goes even deeper into our origins than our covenant with God at Mount Sinai, rather it goes to our very first foundations, to Avraham Avinu, to Abraham our Forefather, of whom the Torah tells us לְמַעַן אֲשֶׁר יְצַוֶּה אֶת-בָּנָיו וְאֶת-בֵּיתוֹ אַחֲרָיו, וְשָׁמְרוּ דֶּרֶךְ יְהוָה – such that Avraham commands his children and his household after him and they will guard the way of God. What we impart to our children, what we transmit to them, the legacy which we leave them, is a huge part of the Jewish tradition. More »
Scholars of religion have a term for the common practice of adherents to a religious tradition that do not always perfectly fit into the doctrinal teachings of that religion — folk religion. This is in contrast to the normative doctrinal teachings of a religion often dubbed “state religion.” This is most often noted in Jewish history as the drive by the ancient Jewish monarchy of the 6th century BCE to centralize worship in Jerusalem with an organized Temple worship and priesthood. The ‘folk religion’ of the time, however, preferred a sort of blending of local pagan customs and the normative priestly cult. If people were not worshiping idols or eating non-kosher food there would have been no need for the Torah to repeatedly warn against worshiping idols or eating non-kosher food. It’s as the old adage goes, society does not develop laws people are already following.
Since becoming an ordained rabbi, I have rarely been faced with needing to fulfill the role of mar d’atra (Aramaic for, literally, “master of the place”). In that role a rabbi acts as a posek (Hebrew for, literally, “arbiter”) and makes halakhic decisions for her or his community. However there is one topic about which I have been asked repeatedly by numerous people in my congregation — Mourners’ Kaddish. To contextualize this, let me say a few words about my congregation.
The average age in my community is probably around 65-70. I have regular attendees who are in their 90s and older. Needless to say, it is an aging congregation. To give you an idea, I recently buried three people in one week. My congregation is made up of many transplants — people who moved to this community from somewhere else. However, many of my congregants are 4th or 5th generation in this community. That being the case, almost everybody who is actually born and raised in this community is related to everybody else even if just as distant cousins. Even though halakhah dictates that people only say Kaddish for one one of the seven relatives whom they must mourn for — parents, children, siblings and spouses — people in my community will often come to shul to say Kaddish for their grandparents, aunts, uncles and cousins. Kaddish has become so important in this community that during daily prayer services the names of those who left the world that day throughout the 120+ year history of the synagogue are read aloud and if someone knows who the person was and their story, that story is shared. On Shabbat, the names of those for the entire coming week are read aloud. Most days, although we try, we do not make a minyan — unless someone is observing a yahrzeit. Kaddish is truly the ‘folk religion’ of this little community. More »
A few weeks ago, I was in a meeting discussing an upcoming ballot initiative which would eliminate the death penalty in favor of life imprisonment without the possibility of parole. Everybody in the room was opposed to the death penalty. The discussion was about the strategy that should be employed to convince voters to make the proposition law. The campaign’s tactic was to argue that the death penalty was more expensive than life imprisonment without the possibility of parole (LWOP). This is, of course, true. As the LA Times reported:
[An] examination of state, federal and local expenditures for capital cases, conducted over three years by a senior federal judge and a law professor, estimated that the additional costs of capital trials, enhanced security on death row and legal representation for the condemned adds $184 million to the budget each year.
However, sitting in that room, engaging in that conversation, I suddenly got very depressed. I realized how we had all been impacted by the culture of greed that has overwhelmed our country.
I want to make clear that I think that we urgently need to stop our country’s machinery of death and to begin the hard work of justice—reforming our prisons, making victims and/or their families whole, allowing for transgressors to repent and atone (as I argue here). I think that replacing the death penalty with LWOP is a good and important step on the way to accomplishing this. I was reacting to the fact that the parameters of the debate (cheaper is better) are not ones that I agree with and are destructive to the moral fabric of our country and society. Let me explain. More »
In an op-ed piece reworked from a speech delivered at the Jewish Federations General Assembly in Denver, Rabbi Elie Kaunfer of Mechon Hadar writes that:
Jews, like all people, are searching for meaning, substance and connection. The more we are inundated with e-mails, status updates and tweets, the more we want to go deeper. Our souls are calling out for engagement; our hearts are crying out to be opened.
Judaism, at its core, is a response to that yearning, an answer to that call. What are we “continuing” with our calls for “continuity”? Why does Judaism need a future? Because Judaism offers a system, a covenantal language, a heritage and tradition that responds to the human need for meaning, substance and connection. It is our system, our language, our heritage; it is relevant, and that is the reason that we need a Jewish future.
We Jews have a word for the pathway to meaning, substance and connection. It is called Torah. I don’t just mean the Torah scroll that sits alone in the ark, or even just the words of the five books of Moses. I mean the sum total of Jewish sources and texts — the wisdom stored up in our textual heritage.
Truth be told, not the biggest hiddush (original insight) but seriously brave considering the original audience. The Federation pretty much wrote the book of Jewish continuity for continuity’s sake. I was, however, especially happy to read this article after an experience this last Friday night which speaks loudly toward what Kaunfer is getting at. More »
We’ve alreadywritten about the Kol Nidre service that Jewschool founder Dan Sieradski organized at Occupy Wall Street, as well as the companion services at other Occupy events around the country. Other media took quite a bit of notice as well, including this rather shoddy Commentary piece:
Aren’t we usually concerned that the Jews of today don’t care about being Jewish anymore? Yet when an event comes along that brings together hundreds of Jews on less than a week’s notice, it gets criticized because it’s too effective?
During the years, those whose politics tend toward the right have had to accustom themselves to the unthinking sanctimony of leftists who rage against any semblance of an alliance of religion and right-wing politics…
“Those whose politics tend toward the right” vs. “leftists.” Notice the difference in language? It’s an attempt to paint “those whose politics tend towards the right” as inherently more reasonable than those crazy “leftists.” Liberals are blinded by their rabid ideology, while conservatives hold informed and moderate beliefs.
Furthermore, what we liberals tend to object to is not the “alliance” of religion and politics. Rather, we object to the use of political power to advance a religious agenda. Occupy Yom Kippur is the opposite of that: it’s a call for political change based on religious beliefs about morality. Having religiously-based opinions on political issues is perfectly legitimate: it’s protected by the free exercise clause. Using political power to influence religious matters is prohibited by the same (or by the establishment cause, depending on the context).
It must be said there is of course justification to be found for specifically economic protests of a leftist variety in the prophets, perhaps most especially Isaiah. But it stretches truth far beyond the breaking point to claim such texts based on conditions in ancient Israel offer much guidance for the policy questions of our day…
Here’s a post on Commentary’s blog that describes Itamar, the settlement where the Fogel family was brutally murdered, as located in “Samaria,” “an area with biblical significance.” I expect Commentary will quickly correct that language, since it’s “based on conditions in ancient Israel” that don’t “offer much guidance for the policy questions of our day.”
Oh, and I found that post by searching “Samaria” on Commentary’s site. It was the top hit. Here are twomore recent articles from the first page of results where Commentary uses or expresses support for the biblical name for the territory now known as the West Bank.
Let their successes be few, and the passage of their movement from the American Jewish scene swift.
Seriously, I just can’t get over the pretension implicit in so much of the Jewish mainstream media. One minute they’re telling us all to stick together in the face of adversity, dire threats to Jewish peoplehood, and (gasp!) anti-Zionism. The next they’re condemning a Jewish grassroots movement that has a lot of people very excited. I understand that they disagree with the movement’s goals. That’s their right. But the condescension with which they approach it is reminiscent of, well, the rest of the mainstream media. In other words, they’re not exactly in good company.
Unsurprisingly, Jewschool and Jewschoolers have been all over the Occupy Wall Street movement. From organizing the widely successful Kol Nidre services to playing hacky sack and even demanding justice for the 99% or whatever they are demanding. However, this Jewschooler (admittedly the most “The Man” of any) is a bit put off by this movement.
I have had conversations about Occupy Wall Street with a number of people from across the spectrum and except for my friends on the far left, most “understand the frustration” but don’t feel like what is going on in Lower Manhattan is good. It is clear to me that this movement has no direction. Simply saying you are against greed is like saying you are for breathing. Who besides Gordon Gekko, who in fact later revised his statement, will say that greed is good?
My major complaint is that this is no “there” there in this movement. The demands are amorphous and without any sort of path to achievement. There is real anger in this country and around the world at the actions of the Financial Industry. This moment provides a huge opportunity to mobilize average, non-political folks—those soccer moms and NASCAR dads—around this issue. But sleeping in a park for a few weeks isn’t fixing anything nor is it bringing more attention to the problem. Rather it is bringing attention to the protestors and their on-the-street interactions with police and the so-called 1%. More »
This guestpost is by RhetoricWatch. Though operating under a pseudonym here, RhetoricWatch is a professional in the field of Jewish journalism.
Before we go any further, let’s make one thing clear: The Tea Party is not a terrorist organization.
I don’t agree with its ideas, tactics or policy suggestions, and I’m worried about its seemingly rising influence in this country, which seems anti-intellectual, simplistic and detached from reality. Moreover, its rhetoric–which at times seems nativist and racist–is feeding a current of hatred and fear in this country that troubles me.
But none of this makes the Tea party comparable to Hezbollah. Not even close.
Alas, that is the Tea Party… If sane Republicans do not stand up to this Hezbollah faction in their midst, the Tea Party will take the G.O.P. on a suicide mission.
Remember, Friedman is referring to the same Hezbollah that has launched many deadly attacks on Israel, that calls for Israel’s destruction as a state, that advocates extremist Muslim rule in the Middle East and that openly praised the killing of 200 US Marines in 1983. The Tea Party’s rhetoric may be bad, but it’s nowhere near that bad.
It surprises me all the more that it’s Friedman writing this. Friedman, who made a name for himself covering the Lebanese-Israeli conflict. Friedman, who writes about Israel and its terrorist enemies frequently and who focuses his columns on trying to avoid the extreme positions that some in Israel and the Middle East take. He should know better.
It’s not even a good analogy. Unlike the Tea Party, which is (as Friedman noted) a faction within the Republican party – and a small one at that – Hezbollah is a major political party in Lebanon. It is a faction in the ruling coalition, but it has representation in parliament and seats in the cabinet. Oh, and it’s also a violent terrorist organization – if I forgot to mention that before.
A better analogy, I think, would be to Yisrael Beiteinu, a hard-right – and nonviolent – political party. It is also independent, unlike the Tea Party, but like the Tea Party it advocates anti-democratic and counterproductive policy in Israel – combined with extremist rhetoric.
One major and consistent complaint that the left in the US has had against the Tea Party is that it cheapens tragic events like the Holocaust by making outlandish comparisons. This is a valid concern, and one worth caring about. But if we’re going to harshly criticize right-wing pundits for such comparisons, we need to call out left-wing pundits for bad comparisons as well.
Tom Friedman can and should criticize the Tea Party. He shouldn’t compare it to Hezbollah.
Growing up in Israel, I joined a lot of organizations: Youth Against Racism, Hashomer Hatza’ir, Reut Sadaka, and maybe one or two groups even further to the left. I attended Neve Shalom/Wahat al-Salam and Meretz Youth weekend seminars, a kind of experience I’ve never seen in the US, not even when I was a college student. At these seminars, high school students would listen to Members of Knesset, well known professors and journalists, professional youth educators and others as they dissected Israel’s social issues.
During this entire formative period, regardless of where you stood in the left wing spectrum, certain things were true:
Our side was in favor of dialogue with the Palestinians, while right wing Israelis were racists who denied the Palestinians essential humanity, let along their human and national rights.
Our side addressed a combination of moral elements and enlightened self-interest. The occupation might be wrong, but it is also suicidal.
Our side drew inspiration from Western values that flowed from the enlightenment. Rationality, skepticism, a slight fear of the mob, an emphasis on individual identity over collective identity.
Our side was focused on liberating Israelis (Jews and Arabs alike) from the burden of having to represent anything else other than who we were. In other words, even the hard core Zionists were often in favor of ‘post Zionist’ measures like removing religion from identity cards, affirming the validity of the Palestinian narrative, and de-mythologizing the founding of Israel.
I was part of the lucky minority of Israel Jews that interacted with Israeli Arabs and Palestinians from the Occupied Territories on a regular basis. They represented a fairly diverse range of opinions and backgrounds, though less from among the poor and seriously religious, a bit more from the upper and middle classes, the Christians, and those from larger cities and villages. At a certain point, my identity as an Israeli changed into one that wholeheartedly embraced the reality of Israel: one fifth Palestinian, one fifth Russian, inclusive of countless racial, ethnic and religious minorities, with a tragic mix of conflicting impulses. Together, we were Israeli, and deserved to be truly equal for all our sakes. More »