Racism, Amalek and Videotape

Gershom Gorenberg

The recording of Max Blumenthal’s combat journalism in the pubs of Jerusalem has been making the virtual rounds, stirring vast debate: Has Max proven that Israelis are racists, or that American Jews are? That Israel should raise its drinking age from 18? Or what, exactly?

Well, yes, he did prove that some drunken English-speakers in Jerusalem bars are quite drunk, and quite racist, especially when the booze and perhaps the distance from politically correct campuses in America loosens their tongues.

Sadly, he also did what looks like some very sloppy journalism. Originally he explained that he and a friend had set out to “interview young Israelis and American Jews” and described those who actually appear in his clip as “beer sodden twenty-somethings, many from the United States.” Listening to the accents, I lean to believing that the “many” should be “most” if not “nearly all.” If  Max had been familiar even with the narrow journalistic territory of young Americans visiting Israel, he would know that the fact that “some told me they were planning to move to Israel in the near future” should be taken with several kilos of salt. Kids say that when they’re here. They like to think it’s true. Then they go home.

In a second post, explaining himself, Max explained that he’d been in Israel for a month. He describes his interviewees as “the college-educated sons and daughters of middle and upper class American Jews,” and then slides into describing the racism among Israelis he has found during his month in Israel. Well, OK, those are two good topics. I’m disgusted by racism when found among  American Jews, and likewise by racism among Israeli Jews. But if you want to find the racists in the latter group, interview Israelis. And if you interview Americans, write an intro about American Jewry. As currently framed, the story is best read as an argument for the old media, in which gravelly voiced editors checked young pups’ work before it went on the air or on dead trees.

That said, more professional journalists have gathered the evidence of racism – as ideology, not drunken outbursts – and done a better job of giving context.

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Shame on You, Zevulun Orlev

Gershom Gorenberg

Zevulun Orlev, I used to think, was the last nearly respectable man in the National Religious Party, or as it’s now renamed, Habayit Hayehudi. Like the rest of the party, he defended permanent Israeli rule over the Whole Land of Israel, without seeming to notice that it meant an apartheid system in the occupied territories. But that didn’t seem to be where his heart was. It was reflex, or lack of imagination. He worked across the aisle with Knesset members on the left for social legislation. He wanted the party to have a wider platform than ultra-nationalism.

So I was wrong, or Zevulun finally got tired of the dissonance between moderation and his party. He’s the author of a bill that would make it a criminal offense to call publicly “to negate Israel’s existence as a Jewish and democratic state, where the content of such publication would have a reasonable possibility of causing an act of hatred, disdain or disloyalty.” Offenders could be punished by a year in prison. Today, the bill passed its first hurdle, when the Knesset voted 47-34 to send it to committee.

Zevulun, you must have studied Talmud. You must understand that some arguments contain their own refutation. According to the bill you authored, you and 46 other Knesset members could surely be charged with the criminal offense of denying both the democratic and Jewish nature of the state, most certainly arousing hatred, disdain and disloyalty. What could possibly be more undemocratic and more utterly, insanely un-Jewish than banning disagreement? What could cause greater disdain for the state?

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Mendelssohn And Monotheism–“Necessary Stories” Column from The Jerusalem Report

Haim Watzman

mendelssohn-symphonies-abbadoHazily, I notice that the kid working on his biceps is staring at me, and I suddenly realize that my mouth is hanging open and that my eyes are gaping. He’s in the gym, but I’m having a revelation on the shore of the Red Sea, thanks to the son of a Jewish apostate. Felix Mendelssohn wrote his fourth symphony with Italy in mind, but here, on the stationary bike at the Jerusalem pool, I’ve discovered the truth. It’s not about Rome – it’s about Jerusalem.
Revelation seemed distant, even impossible when, just a few minutes ago, I slouched in here like the beast of the apocalypse. At the beginning of May, the elation of liberation from Egypt has long since dissipated. I’m back in my routine – hours in front of the computer, and the usual, unremitting worries about my money, my children, my country, and my planet. From the high roof of Pesah I’ve plunged into the deep pit of the monotonous count of the Omer. The wilderness has literally enveloped Jerusalem on this sweltering, gritty sharav day, the air full of minute dull yellow grains of sand blown up from the vast deserts to the south.
So I was out of sorts when I climbed on the exercise bike for a ride to nowhere. Before me was half an hour that loomed like an eternity to be spent spinning like Ixion on his wheel. No doubt this is how the Children of Israel felt three and a half weeks after the Exodus, trudging through the desert, dusty and thirsty. I am reminded of the midrash that asks why God didn’t give them the Torah immediately after they left Egypt. They were worthy of it, said R. Yitzhak, but they were grimy with mortar and brick-dust. How could they receive the word of God? So they walked and walked and walked and it all looked like the same dreary place.

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FAQ: Amalek, Goldberg, Netanyahu and Iran

Gershom Gorenberg

When Bibi Netanyahu thinks about Iran with nukes, does he “think Amalek”? And if so what does that mean? You ask, we provide answers.

Does Bibi think Iran is Amalek? Jeffrey Goldberg set up this discussion last week in a New York Times op-ed.  The key sentence is:

I recently asked one of his advisers to gauge for me the depth of Mr. Netanyahu’s anxiety about Iran. His answer: “Think Amalek.”

Please note: That’s not a quote from Bibi, it’s a quote from the adviser taking measure of Bibi. It could be that the prime minister would use the word “Amalek,” the mythical enemy of the Jewish people. But I doubt it. It’s a term from a religious lexicon, more commonly used among religious Jews or those shaped by a religious education. Netanyahu sometimes tries religious metaphors before religious audiences, but without a lot of skill or conviction. It’s more likely that one of Netanyahu’s advisers used his own language for the boss’s state of mind.

Bibi tends to take his metaphors from history. Never mind his ability to warp history, that’s what the historian’s son likes to study and cite. As in this well-known example, as reported in Ha’aretz after Netanyahu spoke in Los Angeles in November 2006:

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The Holy City, Wholly Mad

Gershom Gorenberg

My friend Yehudah Mirsky has written a column about one day in Jerusalem that I highly recommend reading. Any further comment would be superfluous.

“The sword without and terror within” (Deuteronomy 32:25)

Nobody who has lived in Jerusalem in recent years needs any educating about the sword from without. A week ago Thursday I discovered the terror within. It coils through Jerusalem’s streets, and us.

Usually I’m not one for rallies. I don’t like to shout, and waving placards isn’t me. But I went to the Shmuel Hanavi neighborhood on the outskirts of Mea She’arim for the counterdemonstration to a large haredi [ultra-Orthodox] demonstration on behalf of the inauguration of several sexually segregated public bus lines. Tzniut (modesty) is a noble and crucial idea, an ethical relation in which I recede in another’s presence and refrain from imposing myself and erasing his or her essential dignity. I have thought for some while that the relentless, in-your-face sexuality of Israeli society and the recent taking of the age-old ideal of tzniut to hitherto undreamed of extremes are two sides of the same coin.

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Gay, Orthodox, and in Love: Chaim Elbaum’s “And Thou Shalt Love”

Haim Watzman

When Chaim Elbaum stood up to field questions last night, he said that Kehilat Yedidya, is the first Israeli Orthodox community to ask him to come to screen and speak about his short film And Thou Shalt Love , and about his personal decision to accept his homosexuality while insisting on remaining an observant and believing Jew.

It would be all too easy to dismiss all the synagogues that have not invited him as benighted and homophobic-and those would certainly be correct adjectives to apply in many cases. But Orthodox Judaism’s legal structure requires that changes in attitudes and behavior be grounded in the halachic discourse. In the case of homosexuality, the prohibition in the Torah and in rabbinic writings is so severe that the halachic resolution is likely to require decades of discussion and argumentation. Even Elbaum acknowledged last night that he doesn’t yet know what the ultimate halachic resolution of the issue could or should be. Will the proscriptions against homosexuality eventually be completely overturned, placing same-sex relationships on a par with opposite-sex ones, like those sometimes seen on Babestation and other channels? Or will the solution involve a recognition that the heterosexual family is still an ideal to be aspired to-but that homosexuals who are unable to achieve that ideal may legitimately and openly have families of their own type? Or is some other, as yet unimaginable resolution in the offing?

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Singing at the Sea

Haim Watzman

If you skipped something in the Haggada last week it may well have been that page of disputations among the Sages in which they argue about precisely how many plagues the Egyptians suffered at the Red Sea. Was it 50, or 200, or 250? Since the book of Exodus only tells us about ten plagues in Egypt and says nothing about plagues at the Red Sea, it’s hard to fathom what the Rabbi Yose, Rabbi Eliezer, and Rabbi Akiva were trying to get at here. And could there really be enough permutations of vermin, disease, and natural disaster to make up 250 plagues? The answer is yes! Because most of this disease was carried through vermin itself! And in those times, they didn’t have companies like https://www.pestcontrolexperts.com/ with the expertise to get rid of them!

But this midrash, like a number of others, shows that the Sages believed that, in some ways, the miracle at the Red Sea-which we commemorate on the seventh day of Pesach-was greater than the miracle of the escape from slavery. In fact, in many midrashim, the crossing of the Red Sea, not the Exodus itself, is the archetype of redemption, the model for the future salvation of the Messiah.

Rav Tzair, an anonymous Hebrew blogger, cites a midrash (Shemot Rabba 23) in this spirit:

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People’s Committee for a Free Seder

Gershom Gorenberg

My friend Josh has a lovely riff on the Seder at his blog, Frost and Clouds – a smart comment on a dazzlingly stupid article in the New York Times. The Times reporter found about colleagues – writers Judith Shulevitz and Nicholas Lemann who have a dairy Seder every year, and wanted to know if any rabbi considered this a real Seder.  Then the reporter found out that Judith and Nicholas and their guests sit around munching appetizers and asking questions about the meaning of freedom for hours before they get to main course before they eat.  Our reporter thought that the idea of the Seder was to read through a set text, without asking anything or thinking about, and then eat.

In other words, the reporter thought that a particular main course was an absolute requirement of Judaism, and had no ideas that asking questions at a Seder is an absolute requirement – and felt sure that enough other people “knew” the same things that she could base an article in the Times on this knowledge. I’d like to think that this reflects extraordinary ignorance, but I think it’s probably very ordinary ignorance.

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Remembering Slavery

Haim Watzman

Adi Nes, Abraham and Isaac
Adi Nes: Abraham and Isaac
Jews who grew up in the Diaspora and have raised children in Israel face a challenge at the Pesach Seder every year. The text of the Hagadah, and the spirit of the holiday, call on us to remember that we were slaves in Egypt, strangers in a strange land, outsiders. I grew up as a member of a minority. My children, on the other hand, have grown up as members of a majority that rules over a disadvantaged minority population. When I was a child, Pesach was my favorite holiday—its message resonated strongly with who I was. On Seder night, my own children clearly have a hard time seeing themselves as Others.
At this year’s Seder I’m going to focus particularly on this message. Fortuitously, I’ll have the help of a booklet of supplementary Hagadah readings published by Bema’agei Tzedek, an Israeli social and economic justice organization. Called Kriya L’Seder: A Call to Order! (and available only in Hebrew at present), the book let offers materials that seek to link the Jewish people’s experience of slavery and liberation to the injustices we see around us today.
Specifically, the booklet reminds us that slavery has neither vanished nor retreated to the far, benighted corners of the earth. As Israelis, we benefit from the labor of exploited foreign workers and maintain a law enforcement system that has allowed our country to become a world center for sexual slavery. Slaves, in short, are all around us.

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The Missing Mahatma: Further thoughts

Gershom Gorenberg

My article on why there hasn’t been a Palestinian Gandhi has stirred a  wave of commentary. Jim Sleeper at TPM Cafe wrote to me to ask why I’d published it in the Weekly Standard (If you care, my answer is in his post). Svend White, an American Muslim, offered some thoughtful criticism,  commenting here and on his own blog (which I recommend).  And then of course there are the rants.

Svend says,

Fair enough, but kindly direct me to all the non-Palestinian Gandhis out there today…

As much as I hope and pray for a peaceful resolution to the conflict, I don’t think it’s a big mystery as to why a Palestinian Gandhi has yet to emerge. In how many other of the world’s conflicts have we seen such an ethic take root? Gandhi and MLK were extraordinary leaders whose charisma and vision could change the rules of the game.

I agree that leaders who can lead a nonviolent liberation struggle are rare.  Nonetheless, such leaders have existed.  The standard isn’t superhuman. Not only Israelis and outsiders, but some Palestinians have raised the argument that adopting a nonviolent strategy could be successful where other Palestinian strategies have failed. 

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The Missing Mahatma: Searching for a Palestinian Gandhi

Gershom Gorenberg

If Palestinians adopted a Gandhian nonviolent strategy, could they reshape the entire conflict with Israel and finally realize a two-state solution? If so, why haven’t they done so? Or perhaps they really have at certain times and places, and Israel has broken that form of resistance as well?

Those questions have been asked for years, in variations of tone and wording, by moderate Israelis and Palestinians and by concerned outsiders. A while back, a colleague suggested that I investigate the issue in depth.

The question lead to a intellectual journey. My essay on that journey of exploration has at last appeared.

Here’s the opening:

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