Oooh, how I hate to be associated with Norman Finkelstein, the anti-Zionist Jewish political science with the foul mouth who gives criticizing Israel a bad name.
Thank you for your comments.
This past year, I had the honor of taking a 90-minute bus trip each way on three consecutive days to hear Dr. Norman Finkelstein speak at Cal State Northridge.
Every reminder that the far right does not speak for Israel is a victory for truth.
I’m a Jew provincial enough to have only the vaguest notion about what gentiles do when a loved one dies. Non-Jews, and assimilated Jews, may be surprised, intrigued, or revolted by Shiv‘a, an award-winning Israeli/French film by Ronit and Shlomi Elkabetz. The film chronicles the traditional week of mourning observed by the large Moroccan-French-Israeli Ohaion family when a brother, Maurice, dies unexpectedly. A silent, stern-faced family matriarch and nine brothers and sisters, with their spouses, spend the week of mourning in the well-appointed Haifa apartment of the dead man’s widow and two young sons—sitting and eating on the floor, sleeping all together on twin mattresses in the living room, and churning their loves and hatreds, loves and rivalries, grudges and financial complications.
Shiv‘a—The Seven Days in English, a title that fails to convey the weight of the prescribed week-long mourning ritual—presents itself as a slice-of-life film. We viewers are eavesdroppers on the family’s week of alternately comforting and oppressive togetherness. We move from room to room, listening in on multilingual conversations not meant for our ears, hearing about secret affairs and about the failure of brother Haim’s successful factory, where he has employed several of his brothers.
I just got a call from Meir Porush‘s campaign central. Would I be voting for the Haredi candidate for mayor of Jerusalem, the polite young woman asked me? No, I won’t, I said. I’ll be voting for the rival candidate, Nir Barkat. And to hell with my blogging partner, Gershom, whose concern for an equitable settlement with the Palestinians in Jerusalem (justified) and his abiding suspicion of rich businessmen (somewhat less justified) has misled him into support for Porush (see “Sorry, Nir Barkat Will Not Save Jerusalem“).
Like Gershom, I’m extremely displeased rhetoric Barkat’s Greater Jerusalem rhetoric, which rules out any compromise with the Palestinians in the capital city. Barkat’s recent promise to build a new neighborhood for students in easternmost East Jerusalem seems to indicate either a willful ignorance of the state of the city’s Palestinian neighborhoods or a desire to pander to the extreme right.
But Porush is hardly a leftie on this issue. He, too, declares that he will keep Jerusalem united.
The price of being a citizen of two countries, it seems, is that elections never stop. So even before the American election winds up in one final festival of long lines, hanging chads, and voter intimidation, Israel is about to begin a new national campaign. Unlike the U.S. vote, the Israeli one will provide over 27 choices, none even close to satisfying. It’s like standing in front of the convenience-store rack of junk food when all you want is a decent meal.
Before we get started with that local madness, let me offer a last word on the American fever. If you are still arguing with a relative who thinks that the McCain-Moosehunter ticket will be better for Israeli security, my new article at the American Prospect provides some talking points:
My friends are frightened of the shame of a mother or uncle staining the family, or the tribe, with the wrong vote — a vote purportedly cast out of concern for Israel. From where I sit, this would be a shame, because the reasons Obama is better for Israel’s security are the same reasons he is better for American security.
One of the problems with the liberal Orthodox Jewish Zionism that we live by here on this blog is that it delays young people’s entry into adulthood and marriage. When I graduated from a public high school in the U.S. in the 1970s, the path before me was four years of college and the real world. My son graduated high school, then studied at a yeshiva for a year and a half, and is now performing military service in a unit that will require him to serve at least one year beyond the already long mandatory term of three years. Add the de rigueur year of travel after the army, and he won’t even begin college until he’s 25. If he goes for an advanced degree, he may not reach the real world until he’s well into his thirties.
It would be absurd to pretend that the expectation that our sons and daughters will pursue high-level religious and secular studies, as well as serve extended terms of military or national service, doesn’t clash with the family values we also espouse as religious Jews. Understandably, many young modern Orthodox men and women have chosen to delay marriage and spend extended periods as singles, a phenomenon almost unheard of previously in the religious community and now the subject of a popular new television series, Serugim.
Haim Watzman It’s Sukkot and I’m supposed to be having a good time instead of blogging. But I just mailed in my U.S. ballot (my first since 1980, see Should Obama Get My Vote?) and my inbox and Facebook page are filling up with links to endless articles and posts about whether Jews should vote … Read more
Haim Watzman I remember a high wind and driving rain. Night is darker here, I thought, as the bus’s engine expired in a series of knocks that sounded like the final beats of a broken heart. We pulled our duffel bags and backpacks from the luggage compartment and dragged them in the direction of the … Read more
Beware of Israelis who call for unity. More often than not, what they really mean is “everyone should unite around my political program.”
In yesterday’s Ha’aretz, Moshe Arens calls for unity with an invocation of American revolutionary rhetoric (”Divided We Fall”). Yet his bottom line is that unity means acceding to the agenda of Israel’s right-wing religious extremists.
Arens is a right-winger I like to disagree with. He writes well, argues cogently and logically, and sincerely believes both in Zionism and democracy. Like me, he grew up in the United States and absorbed the principles of liberal democracy. While he’s a territorial maximalist and a hawk to end all hawks, not to mention a talented political maneuverer in his Byzantine Likud party, he has devoted much effort to promoting minority rights in Israel, in particular serving an advocate for the Bedouin.
The Economist is allowing the world to vote for U.S. president. Given that the president of the Empire affects life worldwide, this seems fair to me. Of course, any online poll like this is utterly unscientific. It depends on who knows about it, which in turn depends on who reads a fairly conservative site like … Read more
Penitents are like voters. They face critical choices, ones that will set the course of their lives, and must make them in a situation of uncertainty. Committed voters try to grope through the fog of rhetoric in order to understand the true wills and predilections of the candidates they must choose from; penitents seek to dispel the mystery and ambiguity that cloaks the divine in order to understand what God wants of their lives.
But when I look around me this year, three days before Yom Kippur and a month before the American elections, I have a feeling that a lot of Jewish penitents and American voters are not using an essential tool that they need to make their choices. I mean irony.
Irony? Doesn’t that have something to do with punch lines? Is the choice of the leader of the free world and the acknowledgment and correction of one’s sins a joke?
They evinced no concern for the cleanliness of the area they lived in.… [T]he streets [were] filthy and stank to the skies.…They were considered to be swindlers, prone to lying. “An Arab never speaks the truth, except by mistake,” said policemen who served in the area.
That’s a description of London’s Jewish neighborhood, the East End, in 1904. I’ve quoted from Anita Shapira’s Brenner: A Life, her fascinating new biography (in Hebrew) of Zionist literary lion Yosef Haim Brenner—except that I’ve replaced the word “Jew” with “Arab.”
Lack of concern for the cleanliness and esthetics of public spaces and untruthfulness are the most common negative traits attributed by Jews to Arabs in Israel. These stereotypes cross all social and political boundaries—I’ve heard them from working-class Israelis in impoverished neighborhoods and from professors at universities, from religious champions of Greater Israel and from peace activists. When I’ve dared to suggest that these characteristics might not be inherent in the Arab character, I am generally silenced with what they see as the irrefutable argument: “You don’t know the Arabs the way I know the Arabs.”
Jeremiah the prophet, bound in chains in the convoy of Judean exiles the conquering army was taking to Babylonia, is freed by the captain of the guard. Jeremiah goes to Mitzpa, near destroyed Jerusalem, where Gedalya, whom the Babylonian King Nebuchadnezzar had appointed governor over Judea.
Jewish idealists and patriots who opposed the Babylonian occupation viewed Gedalya as a traitor and collaborator. In a sense they were right—Gedalya was working for the enemy. But Gedalya, like Jeremiah, understood that resistance to the conquers was hopeless. Better to accept the autonomy the Babylonians were offering and do what could be done to help the nation recover from the ravages of the war.
“Now it came to pass in the seventh month that Yishma’el the son of Netanya the son of Elishama, of the royal line, and some of the chief officers of the king, and ten men with him, came to Gedalyahu the son of Ahiqam to Mitzpa; and there they ate bread together in Mitzpa. Then Yishma’el the son of Netanya and the ten men that were with him arose and struck Gedalyahu the son of Ahiqam the son of Shafan with the sword and slew him” (Jeremiah 40:1-2).
