The most direct and powerful opportunity for individuals to influence Israeli policy is upon us. On April 9th, every Israeli citizen has the chance to have their say as to how Israel should best answer the Four Hatikvah Questions.
What would be the best way to ensure Israel’s security? How should Judaism, the Jewish People, and Jewish values affect policy in Israel? How can Israel’s current EIU Democracy Index ranking rise higher than 30th in the world? Are we configuring our land and its resources in the most equitable and sustainable way?
In later Headlines for Identity, we’ll look into how the political parties do or don’t address these questions, but for now it might be worth asking a more fundamental question:
Why aren’t you voting?
Why don’t those American Jews who express so much care and concern for Israel and her policies, just come over here and vote? For Jews around the world it’s real easy to get the vote in Israel: You just make Aliyah. Technically speaking you wouldn’t even need to live here. Pop over to become an Israeli citizen, and then fly in to vote. It’s not nothing, but it’s nowhere near impossible.
So what is behind this desire to critique and influence Israel on the one hand, and this unwillingness to put one’s money where one’s mouth is on the other?
Do Diaspora Jews care less than they say they do? Do they view Aliyah in such hallowed terms that they could not bring themselves to “exploit” it in this way?
Or are they simply afraid that if given the right to vote in Israel’s elections they’ll find themselves confounded over whom to vote for, like the rest of us poor saps living here?
Facebook was terribly busy over New Year’s Eve!
We have translated and annotated one of the most entertaining threads we’ve seen for some time…
(H/T to Ittay Flescher!)
As they say, when the United States sneezes, the whole world catches the flu. While the decision of President Trump to withdraw US troops from Syria has led to political headlines and speculation in DC, it has put many in our area in fear for their lives.
The only buffer between an Iranian-Russian takeover of Syria, Israel’s Northern enemy, has disappeared overnight. Kurds fear massacre, and Israel fears the nightmare scenario of Iran on its border: Both in Syria and in Lebanon through Iran’s proxy army Hezbollah with their tunnels.
How should we respond to a sworn enemy that aims for our annihilation?
Ironically enough, President Trump’s move comes in a period when more and more military and ex-military personnel are calling for an Israeli withdrawal from the West Bank/Judea and Samaria. They, echoing Helit Bar El’s presentation to us, argue that we must differentiate between Iran’s threat of annihilation – TO BE – and the Palestinians’ threat to areas of OUR LAND and our own sense of liberal democracy (FREEDOM).
These Generals argue that if an enemy threatens our values or our interests, but does not threaten our existence, then this is an enemy with whom we can and should compromise.
In recognizing Jerusalem as Israel’s capital, President Trump has strengthened Israel’s hand vis a vis the Palestinians, and in announcing the withdrawal from Syria has weakened Israel’s hand against Iran.
Some might say that Americans do not understand what it means to be under threat of annihilation. Are American Jews different in this respect?
How should American Jews, often opposed to US military exploits in the Middle East, respond to President Trump’s priorities?
Airbnb has responded to pressure from Human Rights Watch, and has chosen to “remove listings in Israeli settlements in the occupied West Bank that are at the core of the dispute between Israelis and Palestinians.” This has, as might be expected, delighted activists working against the military occupation of the West Bank/Judea and Samaria, and has infuriated the Israeli government and its supporters.
The former might see this as an affirmation of what is almost an international consensus: The area East of the 1967 Armistice line known as the Green Line is Occupied Territory. As such, it is subject to the Geneva Convention that prohibits transfer of population into said areas, and rules out building permanent settlements there. Human Rights Watch created a video aimed at Airbnb, pointing out that listings are built on land stolen from Palestinians. Activists against the Occupation would say that Airbnb are to be praised for upholding international law. Hurrah…
On the other hand, Israeli governments of the last fifty years – and most Israelis – do not see this area as occupied. The land was conquered in response to Jordanian aggression, there was no legitimate State the land was conquered from (the strictly legal definition of Occupied territory), and anyway – this is ancient and traditional Jewish land. Many Israelis would even go further to say that Jewland (Judea) is rightfully owned and ruled by the Jewish State. For Airbnb to discriminate against Jewish residents of Jewland is grossly unfair. Boo…
There are others who, without denying either party’s claims, might ask a question: Does Airbnb refuse business to other countries involved in abuses that are also enumerated by Human Rights Watch? And if not, why not?
HRW condemns Zimbabwe’s theft of land, Saudi Arabian abuses of women, China’s occupation of Tibet and discrimination against Muslims – to name but a few. All of these places are trading happily on Airbnb. Tibet is even listed by Airbnb as being a province of China!
Yet Human Rights Watch has, as yet, run no campaign against these listings.
Given this inconsistency, how should we interpret the actions of Human Rights Watch (whose own founder denounced it), and of Airbnb?
[You might wish to print out this pdf version of the post, and stick it up on the wall of your House…]
This Headline for Identity is part of the 4HQ Encounters program for Moishe House, made possible by the generous funding of Jim Joseph Foundation.
If you have been following me on FB, you will know my obsession with Koolulam, especially their 70th Yom Haatzmaut event. Prior to the event I was asked by 7 or 8 people, friends or talmidot/im, whether they could attend during the Omer. (If you watched the video, about half the participants were religious-looking.)
I am generally halakhically conservative (small “c”!) and I try to keep halakha even if it disrupts my lifestyle. I am committed to halakhic practice and I don’t knowingly contravene the law. So was it forbidden? To Full Post
by Robbie Gringras
The political awakening of students throughout the land following the Parkland shooting, has surprised and inspired many. Whether or not the subject is on their curriculum, every Jewish educator knows that Gun Control is a topic that their students are interested in addressing. As such, we have an opportunity. Our students are motivated, excited, engaged!
What contribution might educators make at this time?
I would suggest that one contribution – among many others – might be to equip our students to fight their good fight without them losing sight of the shared humanity and shared citizenship of their opponents. How can they maintain their righteous passion and drive, and at the same time hold on to a sense – despite it all – of a United States of America? How can our classrooms provide space for disagreement and struggle, yet make sure that opposition does not turn into hatred?
We would suggest that the Gun Control debate revolves around four fundamental questions that our students would benefit from exploring:
How do we stay safe?
What makes us American?
How can we be free?
How do we relate to our territory?
Our students who are demonstrating and campaigning for gun control probably do not need to even check their answers to these questions. Even without asking we might assume that it is clear to them that safety will come from gun control laws applied more consistently and broadly than ever before. They probably know that being American is about liberty and tolerance, and not about being the shame of the world due to its gun violence. They presumably wish to be free to go to school without armed guards (or teachers), and they know that only the US has such a crazy attitude to guns, and that those who do not live on the coasts think totally differently about this and that they are wrong.
So far so unsurprising. Where these four questions come in useful is in enabling the liberal learner to understand the “other side”. The “other side” of this gun debate would argue that one is safe from bad guys and from bad governments when one owns a gun of one’s own – the more powerful the better. They might argue that the Constitution is the sacred heart of what makes us American, all amendments included. Freedom for them would be meaningless if the State took away their right to armed self-defence, and the right to defend one’s territory – especially one’s home.
In assessing these two sets of answers (and of course there are many other possible combinations of answers), the student may emerge with two conclusions. First, “I totally disagree with them. They are totally wrong, and I shall do all I can to achieve what I believe,” but also: “I understand that we both share four fundamental concerns. This is what binds us. Our different attitudes to these shared concerns are what make us opponents in our shared endeavor to get better answers to these fundamental questions.” The latter conclusion can and should live together with the first.
Funnily enough, if you end up managing to draw your students into this conversation on gun control through these four questions, you might find your class is delightfully prepped to talk about Israel, too!
For the penultimate line of Israel’s national anthem, Hatikvah, contains four words that map very neatly on to these four questions your students will have explored: To Be (safety) a People (national identity) Free In Our Land (territory) – Lihiyot Am Chofshi B’Artzenu – להיות עם חפשי בארצנו. Pretty much every aspect of Israel you might explore with your students are about the same four fundamental concerns – for safety, collective identity, freedom, and land – expressed through these same four questions.
For more about these Four Questions in Israel Education, take a look at Makom’s work with 4HQ.
By Robbie Gringras
Our reading of the research and our own experience has led us to a few conclusions about Israel education:
1. If students are to develop an ongoing relationship with Israel that will live beyond their time at school, they need to emerge with a framework to grasp a dynamic and complex Israel, that does not avoid politics but does not fetishize them, and that enables them to explain themselves to their non-Jewish friends or family.
2. This kind of Israel education requires new or adapted curricula, but far more importantly, it requires teachers who are equipped or trained to teach according to a different approach.
3. This approach needs to be easily-grasped, ideologically flexible (works for orthodox and reform, left or right-wing), practical (don’t need to invest years changing everything!), and perceived as relevant/necessary by the teachers and their institutions.
Why write about fantastic Israeli music trends, when you can just as easily listen to them?
This is the first in a series of podcasts about Israeli culture, narrated by Robbie Gringras. This episode looks at two classics, one Israeli and one American, that received a fascinating upgrade by two Israeli bands…
The Arik Einstein/Judy Katz version of “What’s with me?”
Teapack version of “What’s with me?”
To buy the Teapacks track, click here
Tracy Chapman performs “Baby can I hold you?”
Red Band and Sarit Hadad perform “Baby can I hold you?”
To buy the Red Band/Sarit Hadad track, click here
Michal Barkai-Brody shares how her rage at inequality drove her to create change.