The Rat Race And The March Of Folly29 July 2011
The wave of protests that are splashing over Israel represent, first and foremost, the middle class' recognition – at long last – that it is powerless to hold its own in the mad competition that has been forced upon it: military service involving the loss of three years of income, college studies, the purchase of a decent condominium, the high cost of raising children, and the high cost of basic foods. The mad competition, in turn, is the product of the increasing concentration of wealth in the hands of the few – the top ten percent of income earners, and among them, the top one percent and the top .1%. The increasing wealth at the top enables a small minority to determine new standards in every area of life: a one-family dwelling with a yard or a condo in a prestigious new city tower in Tel Aviv; kindergartens that purport to increase children's IQ, elementary schools for the gifted, arts and sciences high schools, private colleges, and luxury consumer goods.
Young middle-class people, aware of the new standards, realize that this is a race they cannot win, a race that turns them into rats caught in a maze. In the 1960s, American students called it the rat race.
For its part, the government of Israel washes its hands in the ideology of the free market and is willing, at most, to admit that there are a few "market failures." But ideology is a matter of geography, and in our case, the free market ideology stops at the border between Israel and the West Bank. On the other side of the Green Line, the government – like all recent governments of Israel – continues to take the initiative and lead the largest national civilian project undertaken in Israel since the 1967 war – the settlements. This ongoing undertaking is a march of folly not only because it costs a huge amount of money: it also guarantees the continuation of the conflict between Israel and the Palestinians.
It is an undertaking involving huge expenditures to which there appears to be no end. Perhaps the construction of homes need not be taken into account, as persons living in the settlements would still have needed homes had they chosen to remain within the Green Line. However, a home in a settlement is less expensive for the settler but very expensive for every other Israeli: settlements involve expensive infrastructures, expensive by-pass roads, a separation wall, armored transportation, generous public services, income tax and municipal tax breaks, development subsidies and housing purchase assistance.
The real costs are higher still: special military installations built to protect the settlements and their access roads, military activity in which all units of the infantry need to take part, and special budgetary outlays in times of increased hostilities. Since the first Intifada, the defense budget has received additional allocations for "events in the territories" amounting to $13.5 billion.
Who pays? Tax-payers, and, among them, members of the middle class. The same people called upon to patrol and to scout and to fight – the middle class, which is the backbone of the Israel Defense Forces.
So what do we have here? We have a state of Israel with a split personality, a two-faced state. On the Israeli side of the Green Line, it says to the middle class: "It's not my job to correct the situation," while on the occupied side of the Green Line it says: "I'll do it! I'll do it! I'll initiate. I'll invest. I'll build. I'll take care of you." What we have is a highly pro-active state on the east side of the Green line and a free market state on west side of the Green Line. A democratic state with a free market here, and an occupier state with state socialism for settlers there.
The rat race and the march of folly. Has Israel reached the breaking point?
Shlomo Swirski is the Academic Research Director of the Adva Center, which provides policy analysis and public education on issues of economic inequality in Israel.
The Sweet Taste of Justice29 March 2012
I fell in love with Jerusalem when I came here last year as part of a year-long study for my rabbinical program in the US. Like many good love stories, it was unexpected and even fraught. After months of praying with Women of the Wall, visiting the West Bank, arguing in the supermarket, and feeling upset about how Israel didn’t match my vision of a Jewish State, I realized that it only hurt because I cared so much.
The Time for Renewal02 October 2014
To be honest, many people have said "it's about time." To be even more honest, some have asked us whether it isn't already too late.
The Transformative Nature of Literacy10 October 2013
By Linda Lippitt, October 2013
When I was 11 and in Hebrew school, I asked our teacher what the little lines above and below some letters were (the trope notes). The answer was "you don’t have to bother with those darling." Thirty years later, after the Bar Mitzvah of my youngest child, I decided I would have a Bat Mitzvah. The first time I opened the Torah and could read, and chant our ancient text, tears of joy ran down my face. It was really MY Torah now. Today, I regularly leyn (read), and whenever I prepare to read, I find a particular line I never noticed before, full of meaning for my life. I take great joy in teaching others too. Many children who find learning a challenge seem to feel less threatened by a warm sympathetic person, be it man or woman.
Linda is a developmental pediatrician who regularly chants and teaches at the 2 Conservative synagogues she attends.
The Unbroken Camera24 July 2013
July 24, 2013
This past Friday, our friend and colleague Sarit Michaeli was shot with a rubber-coated bullet. Sarit is the spokesperson for B'tselem, Israel's leading human rights organization in the occupied territories and an NIF grantee. She was wounded as she filmed and monitored a regularly-held demonstration at Nabi Saleh near Ramallah in the West Bank. The circumstances surrounding the shooting are deeply concerning. You can read Sarit's account of what happened here, and you can see a video of the incident that Sarit herself filmed. As you'll see, Sarit is tough and brave, and she's recovering well. I warn you, though: the video is rather graphic and, for some, tough to watch. We've called for the military investigate this incident immediately.
B'Tselem and the volunteers it equips with video cameras have documented conflicts between West Bank Palestinians, the IDF, the border police and the settlers for many years. That effort has been invaluable in calling attention to the inevitable violence and human rights violations entailed by a 46-year occupation. And, although high-ranking army officials have themselves depended on B'Tselem's documentation for evidence, it goes without saying that there are those who would prefer that events on the West Bank remained undocumented and indeed invisible to Israelis and to the rest of the world.
Only a week ago, a B'Tselem video chronicled the detention of a five-year-old boy and his father, in contravention of the army's own regulations.
And increasingly, hardliners have been repeating the new trope that these kinds of monitoring activities - the kind Sarit was shot performing - serve to "undermine" and weaken the IDF. In a country where the army is a beloved institution, this a serious charge indeed. It is also a false one. As we know (and as I wrote recently in Ha'aretz), holding a democracy's institutions accountable to universal human rights norms and the basic tenets of democratic society does not serve to undermine those institutions. Rather, it serves to strengthen and preserve democracy.
That's the work of B'tselem and our other human rights grantees. Their job is to hold a mirror up to their society, and ask the hard questions about what kind of country Israel is going to be. New Israel Fund was one of the founding organizations of B'Tselem many years ago, and we continue to be a funder and partner of B'Tselem now. We are proud of their record, their video documentation project and their personal and professional bravery. Documenting the human rights environment in the Occupied Territories is absolutely necessary for a democracy that is legally and morally responsible for daily life on the West Bank. B'Tselem's heroic efforts represent the very best Jewish and universal values, and the very best of Israel.
I know you join me in wishing Sarit a refuah shelma, a complete recovery, and in offering support to the guardians of Israel's democratic soul.
The Voices of God23 October 2013
By Mike Rahimi, October 2013
I was raised in an Orthodox Shul in Queens. I thought nothing of the separation of men and women, that's how it always was. I left Synagogue at 13, when I was told I became a man and could make my own decisions. It was WRT in Scarsdale and Rabbi Rick Jacobs, Ken Chasen, Angela Warnick-Buchdahl and Cantor Stephen Merkel who brought me back. Praying in a language my kids could understand, having a woman Rabbi/Cantor, accepting of all, straight, gay, Jew and Gentile. Love of our people and religion is predicated on being open to all people. Men are no better than women, gays are no better than straight, we should all be equal, that is what Westchester Reform Temple meant then and means now even with all different clergy carrying on the tradition. The late Cantor Merkel having a voice that could place him at the Metropolitan Opera also helped.
The women of the wail04 May 2012
by Rabbi Joshua Hammerman
Just as the so-called “War on Women” has become a major issue in American politics, it appears likely that it will be prime subject in the upcoming Israeli campaign. Pundits and politicians from around the world, including Hilary Clinton, have joined Israelis in questioning continued segregation, discrimination and humiliation of women in the public sphere. The images of females being shunned on buses and spat at on their way to school have generated an outcry even among Israel’s most solid supporters, and they’ve found their way into the mainstream media, permeating the pages of The New York Times and the airwaves of CNN.
Prime Minister Benjamin Netanyahu understands that the treatment of women is a ticking electoral time bomb. Although most of the coverage of his March speech at AIPAC dealt with his use of Holocaust imagery and the Iranian nuclear duck, something he said at the very end of the speech got one of the loudest ovations:
And as prime minister of Israel, I will never allow anything to threaten Israel’s democratic way of life. And most especially, I will never tolerate any discrimination against women.
While the prime target of feminist scorn is typically the haredim, there is more than enough blame to go around. Secular leaders and police have tacitly accepted the increased humiliation of women because of coalition politics and simple apathy, but also ostensibly out of respect to ancient traditions. Funny, I don’t recall where the Talmud states that women need to ride in the back of anything. And nowhere do Jewish sources suggest that there should be gender segregated HMO clinics, banks, elevators, grocery stores and pizza parlors, and a corner snack shop in the Bukharian quarter of Jerusalem that has a side entrance with a sign marked “women only” (as reported in ”Excluded, for God’s Sake: Gender Segregation in the Public Sphere in Israel”).
That “respect for ancient traditions” is overrated.
Maybe this tipping point of outrage will bring about a change in attitude that, for too long, has tolerated the intolerable.
A new form of exile
Since 1989, the Women of the Wall, a prayer group consisting of women from all Jewish streams, has been denied the basic right that every Jewish group should have: the opportunity to pray peacefully at Judaism’s holiest site. The Kotel should be for everyone. Sadly it is not. As one committed to egalitarianism and inclusiveness, I’ve long since stopped bringing my congregation groups to the Kotel Plaza to pray together. Too many scary experiences have led us to the Robinson’s Arch area, which is the Kotel’s equivalent of the back of the bus – though also a beautiful and peaceful spot.
Who said the back of the bus can’t be comfortable?
It’s the same Wall, but an area that can only be used by appointment, and it is clearly not the place that people think of when referring to the Kotel. For Jews from the liberal streams, to visit the Kotel these days is to experience a new form of exile at the very moment of supposed return. The Judaism that we grew up with is not accepted in the singular place that was intended to be for all of us, our courtyard of ingathering. Historically, the Kotel was never a synagogue, nor should it be one now, much less a place that excludes the majority of Jewish congregations from praying as they normally do. But even if it were a synagogue, what synagogue have you ever seen that sanctions people throwing everything from verbal abuse to chairs to excrement at women?
I recall my first visit to that holy spot, on Tisha B’Av when I was 16, on a summer teen tour. In ancient times, the Kotel was the Temple’s outer, retaining wall, the place where all the people could gather, from the largest to the small, sheep and pigeons in hand, before arriving at the inner courtyards where degrees of separation set in. The Kotel has always been a festival of earthy democracy for the plain folk: the sweaty Herodian-era laborers who moved enormous slabs of rock; the late-Roman period artisans who scribbled joyous graffiti from Isaiah; the dying whispers of medieval pilgrims, having reached their long-sought final destination; the teary paratroopers in ’67; and the final breath of my grandmother, who never got there. At the Wall, the Jewish body beat with one heart.
When I first came to the Kotel that Tisha B’Av, I saw a white dove about halfway up, glowing in the light, perched on a nest of moss. I quivered with recognition of the Shechina, God’s most manifest and loving presence, sent to that very spot to weep with Her people among the ruins. For centuries, that legend and that weeping bound motionless stones to a yearning nation. Now the stones have lost their heart — and strangers beware.
The courageous Women of the Wall continue to stand their ground. Each month on Rosh Hodesh, they pray in the women’s section of the main plaza, at least for a while. In order to read Torah, they then descend to Robinson’s Arch. And they do this in an atmosphere of intimidation and abuse, some of which is tolerated by the police, reminiscent of the anti-Semitism faced by Jews over the centuries as they sought only to pray in their little shtiebels in peace.
‘Why do they hate us?’
A few days ago, I received an email from Allison Green, a congregant of mine, a proud and committed young woman who is on a fellowship in Jerusalem this year. She decided to attend the Women of the Wall’s service last week for the first time, on Rosh Hodesh Iyar. With her permission I’m posting her stunning, distressing email here with minimal editing, because it is a reminder to us all that the things we have come to accept – or overlook – can appear incredibly shocking when seen through fresh eyes:
Hi Rabbi Hammerman,
How are you? I’m so sorry that I have been so out of touch all year. I’ve been meaning to email you since the fall and suddenly now, it’s late April. However, I’ve also been meaning to attend Rosh Chodesh services with Women of the Wall since the fall, but that did not happen until last Monday.
I have a friend on Otzma who just moved to Jerusalem and started interning for Women of the Wall; since she now lives across the hall from me, I had no excuse not to join the group the other morning for what would be one of the most meaningful experiences of my life.
We arrived at the Kotel a bit early and found a few of the organization’s board and staff members at the back of the women’s prayer section; they welcomed us with open arms and were extremely excited to meet the organization’s new intern. As 7:00 am rolled around, more and more women showed up, and we were all handed the new (and almost finished) Women of the Wall siddur for Rosh Chodesh. Apparently, the women who brought these for the group had problems getting the books into the Kotel complex, as security guards argued that 7 siddurim was a large number and broke some rule instituted by the rabbi in charge of the Kotel. Still, they were somehow able to bring the books in and distribute them.
Next, the policemen hired by the organization for our protection showed up. This was our cue: those of us who had them took out our talises and kippot. The first Orthodox woman to come up to us simply asked what blessing we say when we put on the talis; the second woman asked if our talises keep us warm; and, so, the heckling and harassment continued. Mind you, the policemen were there for our protection, but also to make sure that we did not break any laws; they filmed everything from the minute they arrived at the Kotel to the minute we left for Robinson’s Arch to read Torah. Still, before we even started praying, the Orthodox onlookers were not our only problem.
The police told a young woman next to me that she was wearing her talis incorrectly, according to the rabbinical courts, because rather than wearing it like a scarf, as women are apparently supposed to do, she wore it as a prayer shawl. Some women thought they did this because she has led services before and would be doing so again that morning. Others thought it was because Orthodox women were saying things to us and the policemen felt the need to do something. Still others said that this particular young woman often gets a lot of grief because of her alternative haircut and piercings. I think that it may have been a combination of all these things. However, I also think that it was because those of us who were wearing talises were wearing very feminine ones, regardless of which style it was (simple shawl or the one you fold over the shoulders), but she was wearing a traditional white and navy talis which you fold over the shoulders.
Regardless of the reason for their singling her out, she told the policemen to stop looking at her. The rest of us gathered to surround her so she could lead the service. Meanwhile, the police talked to their superiors on their radios and cell phones. There seemed to be a very good chance that our chazanit would be arrested at any moment.
At this point, I felt my muscles tense and my jaw lock; my eyes, open wide, darted from one policeman to another. I found myself hiding in the middle of the crowd of women, right next to our chazanit. I shrank into myself and my generally decent posture ceased to exist. My shoulders were closer to my ears than I thought was humanly possible and I slouched so much that my back hurt.
The concern over our chazanit only intensified when she alone, or all of us together, sang and prayed out loud. However, my own fears and discomfort quickly dissipated. The louder we sang, the taller I stood; the further into shacharit we prayed, the bigger my smile (and everyone else’s) grew. The policemen tried telling us that we were forbidden to sing, but they soon seemed to gather that there was no stopping us.
Throughout the service, more and more women and girls joined us; some came ready with their tallises, others had no idea what was going on, but felt inclined to become part of the group. Tourists, seminary girls, and pious Kotel regulars stared at us as they entered the female section and approached the holiest Jewish site of today’s world. A few young men stood on chairs to see us from their seemingly endless side of the mechitzah. We could hear husbands, brothers and friends behind us, standing in the main part of the plaza in order to show their support and pray with us.
Upon finishing Hallel, the organizers told us we would grab our stuff quickly and then walk to Robinson’s Arch together for the Torah reading. But, before we moved, we said the Prayer for the Women of the Wall. As I read the English translation, all I could think was “this prayer belongs in every siddur, everywhere; in every Jewish day school and Hebrew school classroom.”
Finally, we quickly grabbed our things and sang and clapped our way to Robinson’s Arch. Tourists waiting in security lines, who probably had no idea what we were doing or that we were breaking any laws, clapped along with us as we passed.
Since we could not bring a Torah into the Kotel complex, it was waiting for us in the archaeological park. We set down a table cloth and talis over a stack of ancient Jerusalem stone bricks and laid the torah down. It was as if this pile of bricks was left just for us as a lectern for the Torah. The organizers asked that the men and boys who joined us to step to one side, so that the women could have the “front row seats.” The entire Torah service was conducted by women. It was followed by a quick Musaf and then an oneg and dvar Torah. As I was already late for work, I grabbed a few almonds and was on my way.
As I made my way out of the Old City, to a bus stop, and to my office on the other side of Jerusalem in Talpiyot, I could not stop thinking about what I had just done. I felt so empowered and rebellious, part of something so important and special, I wanted the whole world to know. Instead, I just smiled to myself, knowing that my morning made a difference in the struggle for religious pluralism in Israel, a cause that I continue to work so hard for as the Public and International Communications Fellow at Melchior Social Initiatives.
When I settled in at work, I opened the internet to find the headline “The Real War Against Women” near the top of my homepage. I immediately clicked and was redirected to Why do they Hate Us? The Real War on Women is in the Middle East. As I read, I felt my feminist high of the morning come tumbling down. While the article concentrates on Israel’s neighbors, which is for another email and conversation entirely, there was one quote, attributed to US Secretary of State Hillary Clinton that struck me: ‘”Why extremists always focus on women remains a mystery to me…. But they all seem to. It doesn’t matter what country they’re in or what religion they claim. They want to control women.” This resonated so deeply with me because she’s right: whether we’re talking about the Taliban, the Christian right in the US, or the hareidim and Chief Rabbinate of Israel, they are all patriarchal social movements which seek to unjustifiably and irrationally control women with burkas, trans-vaginal ultrasounds, and a monopoly over religious expression in the Jewish State, which is supposed to be the only democracy in the Middle East.
I could go on, but I need to get back to work and do not want to take another week to actually send you this email.
I hope all is well and I look forward to seeing you when I come home this summer.
I read Alli’s words and shuddered. Why are women treated so harshly, so many decades after they were supposedly liberated? What craziness guides the thinking of supposedly sane men, who blindly follow what they misconstrue to be God’s wishes? How long will the politicians endorse extremism and tolerate hate?
I’ve always loved the Kotel. And yet, now, as the global War on Women plays itself out in Israel, the Wall has become a locus of strife rather than unity.
How lonely sit the stones of the Kotel. The dove is gone.
The Shechina has left the building.
It is up to us all to welcome her back.
This article was originally published in The Times of Israel and is reposted with the author's permission.
The World Must Change14 October 2013
By Rabbi Menachem Creditor, October 2013
On March 16, 2010, extremists threw chairs at my sister and my life as a Jew, as a Rabbi, as a person changed forever. Judaism is much, much better than that. Thanks to NIF's support of Women of the Wall, the world is changing again, and for the better. We dare not allow fundamentalists to destroy Judaism, and to infect Israel with hatred. Today, Women of the Wall, born of a diverse group of women without ideological conformity and evolved into an Orthodox women's group, has now reclaimed its role as a group of powerful women who represent the vibrancy of the entire Jewish world. For this we all should be very grateful. New Israel Fund reminds me to champion the beauty of Judaism's roots in today's Jewish world.
Rabbi Menachem Creditor (menachemcreditor.org) serves as the spiritual leader of Congregation Netivot Shalom in Berkeley, CA and was cofounder of Rabbis for Women of the Wall. Named by Newsweek as one of the 50 most influential rabbis in America (2013), he is a published author, musician, teacher and activist who has spent time working in Ghana with American Jewish World Service and in the White House with the PICO Network to amplify the prophetic Jewish voice in the world.