Much of this is taken from an email to a good friend.
- Tel Aviv Rally. July 2014. By A. Daniel Roth
I am glad that you got this conversation started. I need to be thinking this way about making a positive impact on the world as humans and as Jews. I have been working hard lately, getting the next round of “Achvat Amim” participants ready, and covering the situation from the border areas with Gaza, Ashkelon, and Tel Aviv. I’m sorry it took me this long to write back. I’ve been learning an enormous amount about me and about the media. Writing and sitting in the studio gives you a chance to go through an analytical process, not a complete one – TV may not be built for thorough analysis at all – but something. Being in the field involves a lot more communication about what you see around you, what others say around you, and how it feels. It’s a strange and interesting world. The other day, I was walking to work and cool breeze, unusual for July, was blowing in from the West. It reminded me that I needed to write you back and it reminded me of all the pain and progress over where you are and the overbearing feeling of chaos over here.
by Danya Lagos
The first two chapters of the Book of Amos warn its reader that the Gaza and Jerusalem of that time might ultimately end up sharing the same shitty, terrible, catastrophic fate under the same sky that they uncomfortably share with each other. Because of certain injustices that have been allowed to continue, or be unatoned for, it is said that fire will be sent down from the sky and destroy them both (Amos 1:7, Amos 2:5). The wording in the original curses is exactly the same for both places – all you need to do is switch the names, and it becomes clear that the standards and are quite parallel: “I will send a fire upon (INSERT HERE) and it shall devour the palaces of (INSERT HERE).” There are other cities also cursed in these chapters for whom the same formula is applied (Damascus, Ashdod, Ashkelon, Basra, etc.), but the point that Amos is making is that when it comes to practical matters of justice and oppression, the Jewish people are not judged any differently or given any lesser punishment for non-compliance than their neighbors. More »
We hope you can join us tomorrow night (Tuesday, July 15) at 7:30pm for a special break-the-fast communal gathering in Harlem at the Malcolm Shabazz Mosque (Malcolm X’s mosque, located near the corner of W 116th St and Lenox Ave.). Especially in light of the tragic violence besetting the Middle East, we want to come together as a community in the spirit of peace and unity.
This event is part of the broader בוחרים בחיים – اختيار الحياة – Choose Life Ramadan-17 b’Tammuz fast to support a message of peace and coexistence.
Everyone is welcome to join in for prayer, food, and reflection. We hope you can join us for what we know will be a meaningful conversation.
If you can make it, please BYOS (bring your own siddur) and bring some nosh along to share.
Tzom Qal and let us pray for peace.
by Raphael Magarik
Raphael Magarik is a graduate student in English at the University of California, Berkeley.
This week we read Parshat Pinchas, which opens with God’s approval of Pinchas’s vigilante killing of Zimri, an Israelite prince, who is sleeping with Cosbi, a Midianite princess (Numbers, 21:1-15). Liberal Jews are used to being alienated from Pinchas or condemning him, but this week, some of us uncomfortably find ourselves in Pinchas’s position.
The people of Israel have sinned. The blood of Mohammad Abu Khdeir, the innocent Palestinian teenager brutally killed by Israeli Jews, is on our hands, and we know it. Our centrist and right-wing friends are sending letters to the parents and posting outraged Facebook statuses. As the Torah says, Zimri was sinning, “while they were weeping at the door of the tent of meeting.”
And we lefties find ourselves with the unwelcome, and frankly despicable task of reminding everyone that, if you have been paying attention, you know the occupation regularly takes Palestinian lives. That the latest futile escalation with Hamas will not bring safety to the besieged South, but it has killed eighty Palestinians, including children, and it will kill more (though to be sure, much of that blood is on Hamas’s hands). That Prime Minister Netanyahu has cynically resurrected house demolition—an immoral, failed deterrence policy discarded by the Israeli military, and that his cabinet will use recent calamities to build more settlements. More »
Jews Standing With the South
Honoring the 50th Anniversary of Mississippi Freedom Summer
“Step-by-step, day-by-day, and community-by-community we are working to build a new economy that will transform Jackson and the South. This transformation will be rooted in creating an economy based on worker ownership, worker self-management, and worker democracy in the form of cooperative enterprise. Together these are the foundations for creating economic democracy, which is the next step in the long march to create a just society based on human rights, human dignity, social equality, and economic equity. We encourage everyone who believes in these social aims to stand with us in creating a national network to support Cooperation Jackson, the Southern Grassroots Economies Project and the movement for economic democracy.” — Cooperation Jackson
In Jackson, the rest of Mississippi, and throughout the South, those most marginalized in our present economy are at the forefront of a grassroots movement to build the next economy. This is part of a larger global vision to create financial mechanisms that do not profit off of inflicting harm upon oppressed communities, but instead explicitly serve their interests.
Cooperation Jackson and the Southern Grassroots Economies Project are two organizations modeling this vision. Their efforts are grounded in a tradition of Black collective action built on aspirations to challenge racism and build community power. This practice spans from mutual aid societies to the Underground Railroad, from desegregation efforts to rural agricultural cooperatives, from legal challenges to nonviolent direct action. More »
Ha’aretz reported today that Israeli housing minister, Uri Ariel supported the government’s decision to announce the green light for 1500 new settlement homes in occupied territories in response to the formation of a Palestinian unity government. Apparently he called the decision “the proper Zionist response”.
Actually, the proper Zionist response would have been to remember that if Zionism is truly a movement for Jewish liberation and self-determination, then it must be in solidarity with all other peoples right to liberation and self-determination. If Zionism is truly for a safe and secure home, proper members of the Zionist movement would work to make that a reality for the Palestinian people who call this place home as well. A proper Zionist response would have been to openly and cautiously look for moments in which to break the conflict through dialogue and mutual responsibility. A real Zionist response would be to end the occupation, which has torn a hole in the national aspirations of the Jewish people.
A proper Zionist would look at the last century with immense pride for the accomplishments (drip irrigation and the revival of Hebrew to name two) of the collective project, and deep shame as well as the will to take responsibility for the terrible things (the ongoing occupation and the Nakba to name two) that this movement has created.
Zionism, a movement built on a vision in which the Jewish people have the right to collective self-determination, is a word that the Israeli government (indeed, a great many these days) uses to connote patriot to the government’s policies, expansion at all costs, and millions living under martial law.
No, the proper Zionist response to a Palestinian unity government would be to find the opportunity to build a just peace.
Nothing the Israeli government has done with regard to the Palestinian people has been within the bounds of a proper response. Period.
*Update from Ha’aretz: ”Netanyahu has decided to unfreeze planning processes for 1,800 [additional] housing units in the settlements that have been frozen the last three months.”
A. Daniel Roth is an educator and journalist living in South Tel Aviv. You can find more of his writing and photography at allthesedays.org and follow him on twitter @adanielroth.
This is a guest post by Naomi Adland.
I started working at the Shalom Hartman Institute of North America in January as a graduate intern, tasked with helping the Jewish social justice world have meaningful conversations about Israel – a project that, at the time, sounded deceptively simple to me. I leapt at the chance to work with an organization I have long admired, with people who are smart, dedicated, and passionate about Judaism and the Jewish community, because I share the vision that Hartman outlined:
We believe that a state that is going to live up to its aspiration to be Jewish and democratic needs a base of American Jewish supporters committed to both of those values and eager to help Israel get there, and that the loss of the social justice community from the ranks of Zionist leaders will have profound ripple effects on the health of Israeli society.
The project seemed like the perfect fit for me, because the Venn diagram between organizations I have worked with or volunteered for and organizations that make up the Jewish Social Justice Roundtable is almost a perfect circle. I fight domestic poverty as a member of the AVODAH alumni community, and global injustices as a part of the AJWS community. I have worked to reform the Farm Bill and raise awareness about alternative transportation with Hazon, and as a teenager, the Religious Action Center helped me lobby Congress for the first time, setting me on a path that recently resulted in my graduation from the Wagner School of Public Service at NYU.
It’s possible that because of my connections with these organizations, I underestimated the challenge ahead of me. More »
This just in from a Jesse Bacon, concerned parent of a child at Perelman Jewish Day School in Philadelphia:
Perelman Jewish Day School teachers have been unionized for nearly four decades. Suddenly in March the schools board of directors withdrew recognition of the teachers’ union. The school took unilateral action to bust their teachers’ union, as the Hobby Lobby case was being heard in DC and on the eve of the anniversary of the Triangle Shirtwaist fire and while Philly’s teachers’ union is also under attack.
Fortunately, the union is fighting back, but there is a lot of fear and demonstrating broad community support, from Jewish folks, from people with a tie to the school, and from people who care about education. The school is hiding behind a religious exemption while claiming that Jewish law on respecting labor doesn’t apply.
I’ve been involved in similar efforts at my alma mater, Seattle University, in urging the administration that their religiously-rooted passion for social justice is at odds with their claims that their religious status also exempts the university from union requirements. Luckily, the courts threw their case out on its merits. Treating teachers fairly is just as part of religion and social justice as the rest.
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.
This is a guest post by Miriam Cantor-Stone. Miriam serves as the Education Program Assistant at the Jewish Women’s Archive in Brookline, MA. When she’s not working at JWA, she teaches third graders about immigration and Jewish culture at the Boston Workmen’s Circle Shule/Sunday School and sings in Voices Rising, an all-female feminist chorus.
I have had many experiences in my life that have involved spaces made just for women. These women-only spaces were not created specifically to exclude men, rather they were to give opportunities to women who might not have had them otherwise. For instance, I graduated from Mount Holyoke College, a women’s college in western Massachusetts. While I may have been initially drawn to a women’s college to escape the “dumb boys” of high school, I stuck with it for the excellent education and once-in-a-lifetime chances offered to me, like working abroad for a summer and directing plays as a non-theatre major.
So when I read the blog post entitled “Man’s Seder: The Backlash,” I was immediately skeptical. I imagined it was written by the same kind of person who would obnoxiously ask, “If there’s a ‘women’s studies’ major why isn’t there a men’s studies’ major?” As I read the post, by Rabbi Reuven Spolter of Israel, I couldn’t help but scoff and snort my way through most of it. It’s clear to me that he has little to no understanding of why events like women’s seders were created in the first place. He makes this very clear when he says, “I wondered why only women were having such an event, and decided to organize a similar program for the men. Was there an outcry at the exclusionary tactics of the Federation for creating a gendered version of the Seder? Hardly. There was a need, and we created it.” Rabbi Spolter makes all sorts of assumptions about his readers that I find both laughable and a little bit offensive. When defending the idea of a Men’s Seder, he says:
“At your Seder, who recites the Kiddush? Who breaks the Matzah? Who makes the Motzi? At most Sedarim (although I wonder about those of the members of the “I’m also fed up with the way women are treated in Orthodoxy” FB group), a man makes the kiddush, breaks the Matzah at Yachatz, etc. In other words, he ‘leads’ the Seder. That doesn’t mean he monopolizes or controls it. He leads it. Wouldn’t it also make sense that in addition to the technical aspects of leading, that he also came to the Seder prepared to lead a discussion and engage in meaningful conversation about the Exodus? Yes? You agree? That’s the basic idea of the Man’s Seder.”
Rabbi Spolter seems to think that all seders everywhere are just like the ones he attends. While he’s making his case for a Men’s Seder, he’s perpetuating every reason why Women’s Seders exist in the first place. His argument is that because men have traditionally led seders in the past, then of course an all-male seder makes sense. Rabbi Spolter, you really don’t get it, do you? Women’s Seders were created for the purpose of giving women the opportunity to participate in a ritual that up until the last few decades has been exclusively a men’s zone. And when he mentions the Facebook group that lit the spark of criticism of Men’s Seders, he is completely disrespectful and hypocritical. He says, “You’re fed up? You’re angry? Can there be a more negative, nasty, distasteful group on Facebook? (It is the definition of what’s wrong with Facebook. While FB can be a tool to spread ideas and share constructive thoughts, too often it serves as a clearinghouse for venomous spewing of negativity and hatred).” Umm, HELLO?! You’re writing a BLOG POST, buddy. Don’t condemn people for online discussions when you’re writing in essentially the same manner. He continues, “What you end up with is a group of Feminists from across the religious spectrum who have gathered to criticize Orthodoxy. Great.” It’s not Orthodoxy they’re criticizing, dude, it’s the idea that people are creating ritual space for men that has been a space for men for centuries, and acting like it’s revolutionary and necessary.
I fully understand the need for an inclusive space. It’s important to have a group of people that understands each other’s situations and feelings and needs. Rabbi Spolter and all rabbis who have done or are thinking of hosting a Men’s Seder, please think about your intentions and about how women have been treated in the past in your chosen movement. Each branch of Judaism has had to work on (and is still working on) the full acceptance of women as full members of the Jewish community. No longer are women confining themselves only to the kitchen to prepare the enormous Passover meal; they’re also digging through scores of Haggadot to choose the best way to lead their Seders. And remember that Women’s Seders were not created to exclude men, so do not for a moment think that a Men’s Seder is needed to exclude women. However much Rabbi Spolter claims to support women in his community, it seems to me he’s got a whole long way to go, as do many other Jewish communities, not to mention people in general.
The story is told of a very prominent rabbi in Europe before World War II who was approached by a freshly minted colleague who had just been hired to supervise the baking of matzohs for Passover. The younger rabbi asked: “There are many, many laws governing the baking of matzah for Passover. Is there any one which I should be especially strict about?” The elder rabbi looked at him intently and said: “Make sure the women who roll the dough get paid a decent wage. This is probably a good deal of their income and they have many mouths to feed. If the matzah bakers are not paid well, the matzah cannot be kosher.”
It should not be surprising that there is such concern placed on the dignity and well-being of workers in the run-up to the holiday which celebrates freedom from slavery. The Babylonian Talmud itself quotes the fourth century Sage Raba as grounding a worker’s freedom to break a work contract in the idea of the Exodus from Egypt, the freedom from slavery.
It is distressing then, that in the weeks before Passover the Perelman Jewish Day School (PJDS) has unilaterally decided to cease recognizing the union that has represented its teachers for decades. (Stories here, here, here, and here) In a letter to parents, the board president wrote that the board had “voted to transition the management of our faculty from a union model governed by a collective bargaining agreement to an independent model guided by our school administrators under a new Faculty Handbook.” More »
This past Sunday, I MC’ed a Sermon Slam in Jerusalem, on the theme of Amalek. Here is one of my favorite pieces from the evening, by Charlie Buckholtz, a Jerusalem-based writer whose writing has been featured in the Washington Post, Tablet, and the Daily Beast, and who blogs at badrabbi.tumblr.com. His book Are You Not a Man of God? Devotion, Betrayal, and Social Criticism in Jewish Tradition, co-authored with Tova Hartman, was recently published by Oxford University Press. You can watch video of this performance here and listen to it in podcast form, along with another excellent one by Candace Mittel, a Pardes student, here. To find out more about Sermon Slam, visit its Kickstarter page. –aryehbernstein
A Malcontented Beheading
By Charlie Buckholtz
Back seat, BMW SUV.
Back streets of Queens careening by me, through me
in the window, as I wonder how it is I ended up here:
mid-day, mid-life, mid-week, on a visit to sit with the family of a dead guy I’ll never meet.
Taking lessons from a driver who knows he’s in the driver’s seat.
It’s this kid’s car, he’s 15 years my junior; pops just gave it to him the day before the
funeral; now they’re schmoozing pros and cons of the on-board computer.
Apparently it was between this one and a Mercury–next the conversation turns to pee-pee, naturally.
“So abba, how you pishing these days?”
Gotta love the Jews, right? They never quite fail to amaze.
Anyways, pops is obviously completely unfazed, no hesitation—
such a detailed explanation, it left me slightly dazed.
Pops you see is my boss, the shul president.
Pretend that we’re friends — maybe we are — but it’s as irrelevant
as the rain that was falling all around us that day, pounding like a dozer, hounding me like a moser,
making everything feel even smaller, closer…
No sir! I have a sudden violent urge to say
I am neither an impostor nor a dissident…okay?
Still I guess I’ll keep the rain in the event:
never know what details the future reveals to set new precedents.
Can’t say I remember what the thread was…guess I lost it in the dissonance.
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.
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.
This piece is cross-posted with Zeek.
When there were rumbles about yet another Weather Event in New York on February 6th, I got considerably more anxious than I normally would have, given that I work from home (or wherever) and don’t own a car I have to dig out. If the first ever Jewish Multi-Racial Network Parlor Meeting had been cancelled, it would have been a huge loss to everyone who attended. There’s something that happens in a room when people are being nudged around in their comfort zones, when they’re pushing themselves to think bigger and wider. It’s like an electricity. Not like. It is.
This is a guest post from Erika Davis. Erika is a freelance writer whose work can be found on The Sisterhood, Jewcy, Kveller and more. She writes about the intersections of race, religion and sexuality on her personal blog Black, Gay and Jewish. Erika likes Syrian Jewish cooking and is convinced she makes the best hummus in Brooklyn. She is a board member of the Jewish Multi-Racial Network and works at Hazon.
Last Wednesday, a few brave Jews made a trek to the middle of Brooklyn. I know what you’re thinking, what’s so brave about Jews in Brooklyn? They were brave not only to venture outside during an ice storm, but also because they knew they would be spending the evening talking about privilege and race in the Jewish community at The Jewish Multiracial Network (JMN) Parlor Meeting.
The conversation, moderated by JMN President, Chava Shervington and me, a JMN Board member, asked the tough question: “Am I Racist?” Attended by both white Jews and Jews of Color, in the two-hour conversation, tough topics were brought to the table. Everything from white privilege to reactions to seeing people of color in Jewish spaces was discussed and the participants asked and answered thoughtful questions while sharing individual experiences of prejudice. JMN’s Privilege Checklist was distributed and completed by participants in one exercise. Participants were also asked a series of hard questions. With their eyes closed, they were asked to raise their hands while they responded to the following statements: I have seen a person of color in my Jewish community and wondered why they were there. I have heard prejudiced things said about people of color in my Jewish community. I have said prejudiced things. I want to work for the inclusion of multiracial Jewish families and Jews of Color in the American Jewish community. As the participants answered the last question, I asked them to open their eyes and look around the room-everyone’s hand was raised.
When Chava and I started planning this first Parlor Meeting, we went into it with the idea of bringing together a small group of Jewish change-makers. We imagined that attendees would be individuals as well as employees of Jewish organizations and JCCs. We wanted the conversations to be frank, open, and honest and felt the best way to have such conversations would be to bring the conversation quite literally into a parlor. (Or more accurately, my living room.) We hoped to reach Jews on an individual basis, and hope that through the continued Parlor Meetings to create a network of Jews fully committed to the mission of JMN.
When the meeting was over all of the participants approached either Chava or I to thank us for the important conversation and to ask how they could volunteer to help JMN and its mission, which for us, makes the meeting as success.
Wednesday night’s meeting was the first of a quarterly series of Parlor Meetings JMN will hold in the New York area; the next will be about ally-ship. JMN is also in conversations with Jewish communities in New Jersey, Boston, Washington, DC, San Francisco and Los Angeles to bring Parlor Meetings across the U.S. The Parlor Meetings, coupled with JMN’s work with synagogues and Jewish communal organizations seeks to continue working for the full inclusion of multiracial Jewish families and Jews of Color.
Over the next few months we will be working with communities to bring the Parlor Meetings into new communities, but with all of the work that JMN does, it is important to us that the Parlor Meetings are impactful and reflective of the communities we bring them to. If you would like to bring the JMN Parlor Meeting to your community, please email Chava.
The Jewish Multiracial Network was founded in 1997 by a group of parents who wanted to provide a community and supportive network for multiracial Jewish families. JMN’s initial programming efforts sought to provide Jewish children of color and their families a space where their dual identities would not be challenged — through the organization of social gatherings along the East Coast and the development of an annual retreat, which continues to this day. As the organization has grown, JMN has expanded its impact to include adult Jews of Color and members across the continental United States. What started over 15 years ago as a group of just a handful of families has now grown into a thriving community with hundreds of members.
x-posted to Justice in the City
In a powerful display of moral imagination The fourth century Babylonian Sage Rava (in Tractate Shabbat of the Babylonian Talmud 31a) claims that when a person is ushered into their final judgement before the Heavenly court, the person is asked six questions. 1. Did you conduct your business dealing justly? 2. Did you study Torah regularly? 3. Did you have children? 4. Did you yearn for redemption? 5. Did you engage in learned discussions of matters of wisdom? 6. Did you derive understanding by analogy? Rava then concludes by saying that even if the person answered yes to all these, his fate is decided by whether or not he feared God.
This exercise in imagination is a powerful one. The most interesting thing about this specific example of the exercise is that Rava, one of the greatest of the Babylonian Sages, starts his list with just business dealings. He mentions Torah study as the second question but only gets to the heart of his life’s mission at question five. Even then, all this is overridden, for Rava, by the fear of God.
This piece of wisdom came to mind as I was thinking of the brouhaha stirred up by the Open Hillel movement’s challenge to the Israel guidelines set by Hillel International, and Eric Fingerhut’s strong reaction to Open Hillel . More »
“Talk to strangers, when the family fails and friends lead you astray,
When Buddha laughs and Jesus weeps and it turns out God is gay,
‘Cause Angels’ and Messiahs’ love can come in many forms,
In the hallways of your projects or the fat girl in your dorm.” — Saul Williams, “Talk to Strangers”
The Forward has published its fifth annual salary survey of leaders of American Jewish non-profit organizations. This is sure to trigger welcome and robust communal discussion about what makes for appropriate executive pay in these organizations and about the shameful, persistent gender gap in leadership and in salary. This attention to leadership, along with the general, communal, soul-searching going on post-Pew report, invite us to take a step back and ask a broader, structural question about what we should be seeking in leaders and how we should go about seeking and nurturing them. What are we talking about when we talk about leadership?
This week, Jewish communities open the book of Exodus, and with it, the story of the making of our paradigmatic leader, Moses. The Torah’s sparse narrative of Moses’s pre-leadership life highlights four characteristics that set the stage for his appointment as leader: a strong moral compass, intellectual curiosity, readiness to change direction radically based on new knowledge, and personal disinterest in being in spotlight. (My teacher, Rabbi David Bigman, has discussed these first two characteristics in his book, The Fire and the Cloud: Contemporary Reflections on the Weekly Torah Reading, Geffen, 2011, in the essay on Parashat Shemot.) More »
Open Hillel is a student-led campaign to change Hillel’s policies to better reflect our community’s values of pluralism and inclusivity. The statement below is a response to “Working Together to Expand Support for Israel on Campus,” written byHillel’s President and CEO Eric Fingerhut AIPAC’s Leadership Development Director. The article announces a new partnership between Hillel and AIPAC.
Open Hillel Responds to AIPAC and Hillel’s new Partnership
Hillel has consistently demonstrated an admirable commitment to religious pluralism, welcoming students who span the full spectrum of Jewish religious practices and beliefs and encouraging students to connect with Judaism in ways that are meaningful to them. We are worried that this pluralistic spirit, so beneficial to Hillel and the Jewish community, is lacking in the political arena. In particular, we are deeply troubled by Hillel President and CEO Eric Fingerhut and AIPAC Leadership Development Director Jonathan Kessler’s recent declaration that Hillel and AIPAC “are working together to strategically and proactively empower, train and prepare American Jewish students to be effective pro-Israel activists on and beyond the campus.” We fear that this new partnership will alienate Jewish students whose views do not align with those of AIPAC, stifle discussion and debate on issues concerning Israel-Palestine, and undermine Hillel’s commitment to creating an inclusive community.
AIPAC’s policy positions are highly controversial among Jewish college students and the American Jewish community at large. Thus, if Hillel operates with AIPAC’s definition of “pro-Israel” as the benchmark for what is and is not acceptable within the Jewish community on campus, it will alienate many Jewish students. For instance, Point 6 of AIPAC’s 2012 Action Plan calls for “the recognition of Jerusalem as Israel’s undivided capital.” However, since Palestinians also claim Jerusalem as their capital, many students believe that Jerusalem should be divided or shared. Indeed, 82% of American Jews support a two-state solution with an independent Palestinian state in the West Bank, Gaza, and East Jerusalem in exchange for full diplomatic recognition of Israel by the surrounding countries. Similarly, AIPAC’s national council voted down (by a large majority) a measure calling on Israel to dismantle “illegal settlement outposts,” the small minority of settlements that are illegal under Israeli law – not to mention, of course, that it tacitly supports the rest of the Israeli settlements in the Occupied Territories, all of which are illegal under international law. In contrast, nearly three times as many U.S. Jews believe that settlement construction hurts Israel’s security as do believe that it helps. Hillel is an umbrella organization serving all Jewish students, as its vision and mission statements express. AIPAC supporters can and must have a voice in Hillel. But that voice is just one voice; it is not and cannot be THE voice.
In their article, Fingerhut and Kessler describe the AIPAC-Hillel partnership as strategically necessary to combat “anti-Israel” activity on campus. However, in order for Jewish students to truly engage with Israel in a thoughtful manner, we should have the opportunity to hear a wide range of perspectives on Israel-Palestine — including voices that speak to Israel’s shortcomings and criticize its policies. For instance, in pointing to “anti-Israel organizing” at Stanford University, we assume that Fingerhut and Kessler refer to a national conference held at Stanford by Students for Justice in Palestine. Though SJP takes controversial positions, it raises important questions about the Occupation and human rights abuses in the Palestinian Territories. Many Jewish students (and American Jews in general) from across the political spectrum care deeply about these issues; indeed, many American Jews oppose and protest the Occupation. While some seek to write off conferences and events like these as malevolent and silence their efforts, we believe that Hillel, the campus center for all Jewish students, should provide a space for discussion and debate so that students can better understand the complexity of the situation in Israel-Palestine. As one Jewish student at Stanford explained last spring, when the Jewish community refuses to talk about controversial issues, it creates an image of unity but actually divides the community and alienates students who hold ‘dissident’ views or who simply are looking for honest and open discussion.
We also are saddened that AIPAC, in Fingerhut and Kessler’s piece, implied that the success of Hillel at Stanford’s Shabbat Across Differences somehow justifies this new AIPAC-Hillel partnership. Part of what made that Shabbat event so wonderful was that it was not run by AIPAC or any other one Israel/Palestine-related advocacy group. Students of all different political persuasions, as well as Hillel staff, worked together to create that Shabbat — and we believe that that is a model for other schools to follow. The picture that the article painted, of Hillel needing AIPAC to rally more students on campus in support of their form of pro-Israel advocacy, was not the reality and it should not be in the future.
AIPAC deserves a place within Hillel, as one of many voices on Israel-Palestine. However, given AIPAC’s specific and narrow policy agenda, it should not define what it means to be “pro-Israel.” Even more fundamentally, no political advocacy organization should set the boundaries of what is encouraged, acceptable, and forbidden within the Jewish community on campus; and we worry that this partnership means that AIPAC will be asked to do so. Just as, at Shabbat dinner, students of all denominations come together, share their experiences, and learn from one another; Hillel should encourage students with different political views to come together and discuss relevant issues for the sake of dialogue and mutual understanding. Ultimately, a strong community is one that acknowledges and embraces its own diversity.