More on Why Israel is Losing Its Green Spaces

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Haim Watzman

While Israel’s environmentalists have successfully pushed through the establishment of a number of national parks in recent years, they’ve been less successful at protecting green spaces that aren’t parks. Yet the preservation of pristine areas between urban areas is vital if Israel’s landscape and wildlife are to survive. In today’s Ha’aretz (Hebrew edition), Tzafrir Rinat reports on how these areas are being encroached on by settlements and farms, and cut in pieces by new roadways. He writes:

Last month the Society for the Protection of Nature in Israel published a report on the threat to open spaces in Israel. The report lists 60 building and development plans that will damage open spaces. Among the most prominent are new roads in the Sharon and Modi’in areas, construction in the Ramon Crater, and the mining of phosphates in the Negev.

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Updates: Pipes’ Pinocchios; Obama’s Gender; Undivided Jerusalem

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Gershom Gorenberg

  • The Washington Post’s campaign factchecker awards three Pinocchios to conservative rottweiler Floyd Brown – and to his pseudo-academic alter ego, Daniel Pipes – for promoting the canard was a Muslim as a child and is hiding the fact: “Both Brown and Pipes base their arguments and conclusions on factoids that have appeared in the mainstream media. But they make no attempt to weigh the evidence fairly,” the Post said. In other words, they’re misusing some details to make up stories, as conspiracy theorists will. Pipes, we can be sure, will not be dissuaded from finding invidious Islamic plots everywhere.
  • Will Obama be the first woman president?

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Shrew Lit

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Haim Watzman

At first glance, The Taming of the Shrew looks like the Shakespeare play most irrelevant to our times. I know, the butchery of Titus Andronicus is hard to swallow, but that play doesn’t end with a long speech about the virtues of hacking your enemies to pieces. Kate’s paean to wifely submission is certainly the most embarrassing classic English text that any actress today is ever called on to declaim.

No one knows why the Bard chose to write this play. He lived apart from his own wife, so he had no reason to seek revenge. But I have a theory. I have no documents or scholarly tradition to support it, but I can cite in my favor a writer’s intuition. Shakespeare was a writer, I’m a writer. QED Shakespeare and Watzman think alike.

In this play Shakespeare was protesting the female tyranny over literature. In his day, it was personified in Queen Elizabeth, which according to reliable sources such as the film Shakespeare in Love told him what plays to write and when. In our day, publishers cater to women because, they say, women purchase close to 70 percent of all books.

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For Tom Friedman to Win His Bet, Friedmanism Must Go

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Gershom Gorenberg

Sometimes when I read Tom Friedman, I’m so taken by his bubbly optimism, I want to drink whatever he’s been sipping. Especially when he’s bubbling about Israel, as in “People vs. Dinosaurs” . Says Tom: In contrast to Mahmoud Ahmadinejad, who thinks that Israel is in its last days, zillionnaire investor Warren Buffett is putting lots of money on Israel’s rosy future. And Tom is betting with Buffet.

In principle, I’d agree. But for Buffet to hit the jackpot, Israel’s government will have to reject Friedmanism – all of Milton Friedmanism, and some of Tom Friedmanism.

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Tough Love: Israel And Its Army

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Haim Watzman

Big news: public trust in the Israel Defense Forces dropped a full three percentage points in the last year. Now only 71 percent of Israelis (all Israelis, including non-Jews) trust their army, as opposed to 74 percent last year. The figures come from the Israel Democracy Institute’s annual Democracy Index. I would guess that the generals are not exactly quaking in their boots. But given the damning criticism of the army included in the Winograd Report (available in Hebrew here) on the Second Lebanon War, issued earlier this year, it’s rather surprising that the IDF remains so popular. Or is it?

In fact, the army remains far more popular than every other public institution in the country. Only 35 percent trust the Supreme Court (a drop of 12 points), only 17 percent the prime minister, only 37 percent the media.

Does this mean that Israel is a modern Prussia, taking glory in the macho military values embodied in its armed forces? Not exactly. Israelis are hardly alone in admiring their fighting men. In fact, armies tend to be wildly popular institutions in most countries. I recall an essay by Jorge Luis Borges (I can’t find the specific reference right now) in which he explained the central place of the army in the society of Argentina and the admiration in which it was held-despite that army’s penchant for staging coups d’etat and pushing those who don’t admire it out of airplanes.

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More On The Torah–Who Needs It?

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Haim Watzman

In response to my post The Torah-Who Needs It, “Haskalah” asks:

Can a Jew “think hard about every action, about what it means and what its consequences will be, without the Torah?” Did no one do so before the first Sha’vuot? In short, is it possible for a Jew to be moral and ethical and responsible without being observant?

It’s possible for anyone, not just a Jew, to be moral, ethical, and responsible without being religious or observant. And, as I noted in that post, observing the Torah’s commandments does not automatically make the observer a moral person.

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Jane Austen Explains Conversion to Judaism

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Gershom Gorenberg

The Book of Ruth could have been written by Jane Austen, a friend said in her warm voice at our table on Shavuot night. She was right. The books of Esther and Ruth are the two biblical stories that feel closest to modern novels – books with clear plot lines, crafted to be read on their own, but packed with allusions to other literature. Esther is a wild, bawdy farce. If it was written by someone named Mordechai, I suspect that it was actually Mordechai Richler. In Ruth, the wars and dynastic struggles, the wrestling brothers and earthshaking revelations are somewhere over the horizon. Women are talking to women about their relationships, with each other and with men. But Jane Austen never managed to write anything this concise, this essential .

Ruth is also the Bible’s description of how someone comes to Judaism individually, and it has to do with those relationships between people.

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The Torah–Who Needs It?

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Haim Watzman

So what do we need this Torah for anyway? Why should our lives be bound by a collection of tales and precepts that claims to have been conveyed by God to Moses on Mt. Sinai, seven weeks after the Exodus? It’s a legitimate and important question as we embark, tonight and tomorrow, on Shavu’ot, the holiday that commemorates the revelation at Sinai.

The psychological view is that human beings need a framework, discipline, and the Torah provides us with a life-plan that makes us better people. The problem with that is that if we look around us we can see people who are meticulous in their observance of ritual but are not just or righteous in their ways. The sages had a name for this kind of person: naval be-reshut ha-Torah-a scoundrel with Torah sanction.

The simplistic view is that God made a deal with us and, if we keep up our end of the bargain by observing the commandments, we get rewarded. The problem is that, objectively, if we put this concept to empirical test, it doesn’t work. The rabbis knew that. On page 9b of the Berachot tractate of the Babylonian Talmud, Rabbi Zeira performs just such a test. Discussing the proper order of prayer, Rabbi Yehuda Ben-Elyakim declares that everyone who goes straight from the blessing of redemption into the Amidah prayer can suffer no harm. Rabbi Zeira shoots back: “I went straight from redemption to prayer and I was harmed.”

And there are other answers-we observe the commandments because that’s what Jews have always done (well, usually, until recently), or to get back at Hitler and his like, who wanted to rid the world of the Torah.

What’s clear is that the Torah doesn’t guarantee any of these things. It doesn’t automatically make us better people, it doesn’t automatically reward us, it doesn’t guarantee Jewish continuity. So why bother?

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Journey to Wadi al-Shajneh: The Illusion of Quiet

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Gershom Gorenberg

Dov, the guy who owns the hole-in-the-wall computer lab, explained to Elliott and me that the operating system was only in English; he didn’t have Arabic Windows. As for service, he said, that would be no problem, "as long as he brings it here."

Unfortunately, Muhammad Abu Arkub, to whom we were delivering the computer, has about as much chance as getting a permit to enter Jerusalem for a computer repair as he does of getting back his wife’s gold. Dov wasn’t being snide. He’s the old-fashioned gruff kind of guy who curses about everything and then puts in twice the work fixing your computer that he planned and charges no more, and would be embarrassed if you mentioned it. But the village of Wadi al-Shajneh, in the South Hebron Hills, is beyond where he does service calls. He was surprised when Elliott explained why we were buying the computer. "And you with a kipah ," he said. Not that he objected to what we were doing.

Elliott read about Muhammad in a Ha’aretz article by Gideon Levy, a few days after we went to Hebron to give a washing machine to Ghassan Burqan. If you read my previous post (Journey to Hebron: Nightmares and Hope ), you’ll remember that Ghassan had bought his own washing machine and was carrying it to his home in the Israeli-controlled side of Hebron when he was stopped by Border Police, beat up and arrested. The machine disappeared. In memory of our late friend Gerald Cromer, Elliott decided we should bring Ghassan a replacement.

Muhammad’s home was searched by soldiers who arrived at midnight. They said they were looking for weapons. The search lasted two hours. Muhammad, his wife Lubna, their two small daughters, and Muhammad’s younger brother Rami were all kept under guard in Rami’s home – a single-room shack built onto the side of Muhammad’s house. When the search was over, and the family rushed back into the main house, they found their computer and television smashed. And, they say, the jewelry box where Lubna kept her gold was gone.

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Tzipi Gets A Gun

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Gershom Gorenberg

In America, they have an election for national leader every four years. Then they’re stuck with whatever they bought, whether it works or not. Here we have an election whenever the humidity, the soccer results, the stock market and the mood in the State Prosecutor’s Office line up in a formula known only to several deceased alchemists. But the rumors are that we’ll have one this year. That explains why a leak just appeared in a British paper on Tzipi Livni’s previous life as a spook, as I explain in my new column at The American Prospect :

One line of Israeli Foreign Minister Tzipi Livni’s resume has always been an enigma. From 1980 to 1984, it says, Livni served in the Mossad. This week, some details of her work in the ultra-secretive espionage agency emerged in the Sunday Times of London . While based in Paris, an acquaintance told the paper, “Tzipi was not an office girl. … She blended in well in European capitals, working with male agents, most of them ex-commandos, taking out Arab terrorists.”

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Ropes of Fate: Adoor Gopalakrishnan’s “Shadow Kill”

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Haim Watzman

In the final scene of Adoor Gopalakrishnan‘s film Shadow Kill (Nizhalkuthu), a young man, dressed in black, sets out to perform his first hanging. The young man, Muthu, is the son of the hereditary executioner of the south Indian principality of Travancore. He is a Gandhian nationalist and pacifist who has made speeches in his village against the death penalty. Yet upon his father’s death, during the night before the execution, Muthu accepts the doom of his descent-even though he knows that the boy around whose neck he is about to place the noose is innocent.

Such an end implies that we have just seen (at the Cinema South Film Festival in Sderot, see my post Cinema of the South: Celebrating Sderot and Kerala) a film about how Muthu wrestles with his heritage, resists, and then accepts it. But in fact it is not Muthu but his father, Kaliyappan, who agonizes, from the story’s first scene to its penultimate one, about having killed an innocent man the last time he was called from his village to perform his office. Emulating his hero, Muthu buys a spinning wheel to spin out string, which is taken to the local jail to be made into rope. It’s Kaliyappan who, like the Greek fate-goddess Atropos, cuts the rope-the rope of his last hanging, whose ashes, burnt in ritual and prayer, are a balm that heals the sick and troubled.

In keeping with tradition, on the night prior to the execution, the king’s police officers ply Kaliyappan with liquor and keep him from sleeping (he must not sleep, because his victim is certainly not sleeping this night) by telling him stories. The story that finally helps keep the elderly executioner awake is about a romance between a young teenage girl and an orphan flutist. The girl asks the boy to teach her to play his instrument; when he leaves her to practice, the girl is attacked, raped, and killed by her brother-in-law, who has developed an uncontrollable passion for her. The flute found in her hands implicates the orphan boy; the girl’s family knows who the real murderer is but protects him.

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