Trouble in Emmanuel

Israel Supreme Court Justice Edmond Levi – himself an Orthodox Jew – issued an implied challenge when he told a packed chamber: “It cannot be that rabbis’ rulings will take precedence over the Supreme Court.” A hundred thousand ultra-Orthodox Ashkenazi Jews poured into the streets of Jerusalem last Thursday to answer in the affirmative.

Levi had just ordered dozens of ultra-Orthodox (or haredi) parents to jail, until the end of the semester, for refusing to comply with a court order to send their daughters to elementary school. The parents kept their children home rather than allow them to mingle with Sephardi girls – also ultra-Orthodox, but less stringently so -- at the Beit Yaakov School in Emmanuel. Throngs of demonstrators escorted these "parent-martyrs" as they turned themselves in to authorities.

After months of failed efforts to cajole the parents into a compromise, the justices ruled that they were in contempt of court and were apparently motivated by ethnic and religious prejudice. Not at all, say the haredim. The issue is one of principle: the right to educate their children in accordance with their ultra-Orthodox Ashkenazi traditions. For Israel's body politic – already split along political, religious, social and cultural lines – the Emmanuel affair is yet another slash at the polity's cohesion. On Friday, the country's leading tabloid, Yediot Aharanot split its front page with two photos. One showed the over-dressed, black-clad ultra-Orthodox rallying under a withering sun; the other showed the outlandish pop singer Elton John at a sold-out nighttime concert near Tel Aviv. The headline sought to encapsulate Israel's dilemma: "Between Two Worlds."

Emmanuel is an underprivileged ultra-Orthodox settlement in the northern West Bank. Much of the population is Sephardi (with origins in the Arab world) and loyal to the Shas Party. A minority of residents are Ashkenazi (of European heritage) mostly Hassidim affiliated with the Slonim, Bratslav, and Gur dynasties. With Emmanuel's fortunes in decline, more well off families have left and, in recent years, been replaced by newly religious Sephardim. The hassidic parents say that their children were being negatively influenced by the "intolerable" deportment of the newcomers' daughters at the town's well-regarded, state-licensed and state-assisted Beit Ya’acov School.

With the Slonim parents taking the initiative, the Ashkenazim put up a fence, and created a school within the school for 75 of their daughters – also allowing a vetted group of Sephardi girls, whose families committed to living Ashkenazi religious lifestyles, to join them. The remaining 175 Sephardi girls were left to be educated on the other side of a barrier.

Sephardi ultra-Orthodox leaders challenged the segregation in the courts which repeatedly ordered Ashkenazi authorities to reintegrate the school. When the Education Ministry took down the barrier, the Ashkenazi parents – following rabbinic orders – sought to evade the court's ruling by bussing their girls outside the district. The court blocked this evasion and the controversy came to a head last week.

What distinguishes the Ashkenazi ultra-Orthodox from the Sephardim is the extent to which they will go in their unceasing struggle against modernity. This quest for insularity explains why Ashkenazi haredim keep their children out of the Israel Defense Forces and why they forbid television, and strictly regulate exposure to radio, newspapers, Internet, and mobile phones. The obsession with preserving a cloistered way of life is also why many of their men never enter the work force.
Chauvinism, too, plays a role. Ashkenazi haredim maintain a sense of religio-cultural superiority toward their Sephardi brethren. In Emmanuel, for instance, while the little Sephardi girls might wear knee-length white stockings under modest frocks, more is expected of little Ashkenazi girls who are obliged to wear white waist-length tights, even more modest skirts, and long-sleeve blouses worn with collars buttoned to the top. They are also forbidden to ride bicycles – “for the sake of modesty.”

In a new twist, Shas spiritual leader Ovadia Yossef, whose son Rabbi Yaakov Yosef had spearheaded Sephardi litigation efforts, declared that ultra-Orthodox Jews who turn to the secular judiciary to pass judgment on religious disputes risk losing their places in heaven. The son has now dissociated himself from the case citing temporal threats to his life not the risk of eternal damnation. Having embarrassingly aired their dirty laundry in public, the ultra-Orthodox world –Ashkenazi and Sephardi, Hassidic and Lithuanian -- has now closed ranks.

Mainstream Israel – secular and traditional -- has become increasingly jaded by the conduct of the haredi world particularly its willingness to benefit from the state while rejecting its core values. There is a prevailing sense of resignation that 10 percent of the population will continue to hold inequitable political sway over the allocation of resources unless the system of proportional representation – which artificially boosts parochial and single-issue parties -- is fundamentally revamped.

POLLING JEWS

POLLING JEWS – What do predominantly liberal Asian-Americans think of President Barack Obama's policies on Tibet? Where do America's 2.35 million Muslims stand on Washington's conduct of the war in Afghanistan-Pakistan? It's hard to say. Yet minute shifts in American Jewish public opinion are carefully tracked.

Why do the views of US Jews, who comprise at most 3% of the population, seem to matter so? Just asking the question makes some people flinch because of the inference that there is something illegitimate about Jewish influence. Actually, it is America's meritocracy that has rewarded Jewish educational and socioeconomic achievement -- at least 139 of the Forbes 400 are Jewish -- allowing Jews to be "over-represented" in medicine, science, law, media, entertainment, and politics. There are no Jews in the Obama cabinet, but two of the president's top aides are Jewish as is the vice president's chief of staff. On Capitol Hill, 13 senators and 31 House members are Jewish.

Jewish public opinion matters, therefore, says Hebrew University political scientist Tamir Sheafer, because Jews are perceived to be an important, well-organized and powerful interest group. They are major financial contributors to political campaigns and in certain states the high turnout of Jewish voters (usually for the Democratic candidate) can help swing an election. For Kenneth D. Wald of the University of Florida, "Jewish opinion matters because Jews, despite their small numbers, are hyper-political, far outperforming non-Jews in registration, turnout, volunteering, campaign activity, contributions and mobilization." Wald says politicians pay attention to Jewish opinion because "passion and intensity outweigh numbers."

Late last week, a McLaughlin & Associates poll showed that if US presidential elections were held now only 42 percent of Jewish voters would re-elect President Barack Obama; a dramatic drop considering that 2008 exit polls gave candidate Obama 78% of the Jewish vote. Asked if they approved of the president's handling of America’s relations with Israel only half said they did. An earlier survey conducted by the American Jewish Committee, however, found that 55% of Jews approved of Obama's approach toward Israel. Conservatives have suggested that Obama's adversarial approach toward the Netanyahu government has cost him Jewish support; liberals postulate the president's perceived drift toward the pragmatic center on domestic issues could just as easily be the explanation. In any event, 70% of Jews say they feel a bond with Israel, yet experts agree this attachment does not top their agenda.
How does all this translate politically? Oddly enough, the Obama administration would not be the first to seek support from the Jewish community to sustain Washington's long-standing approach of dissociating its "rock solid" backing for Israel from opposition to its West Bank and other security policies. With only 37% of American Jews in the AJCommittee survey disapproving outright of Obama's handling of relations with Israel, community leaders are just as likely to lobby the Netanyahu government to change its policies as pressure the administration in the opposite direction.



- April 2010

The New Shimon Peres

Marking his eighty-seventh birthday this week, Israel's president flew to Cairo for a two-hour meeting with Egyptian President Hosni Mubarak, captured headlines in Britain for his frank talk about British attitudes toward Jews and Zionism, visited bereaved military families, and welcomed new North American immigrants at Ben-Gurion Airport. Perceived not so long ago as among Israel's most polarizing and untrustworthy figures, Shimon Peres nowadays enjoys unprecedented status. A politician who once mercilessly undermined prime ministers Yitzhak Shamir and Yitzhak Rabin stands loyally behind Benjamin Netanyahu while speaking publicly as an above-the-fray statesman.


Peres has been an element of the political landscape since settling in Palestine from Belarus in 1934. As a young man he became active in left-wing Zionist politics and helped procure arms for the fledgling Haganah. At independence in 1948, David Ben-Gurion placed him in the defense ministry, where for years he fulfilled key roles. Along the way, he became a Knesset member and a founder of today's Labor party, although his rivalries within Labor over the decades have been no less vitriolic than his ideological disputes with the Right. Mapai's Moshe Sharett despised him. Rabin profoundly distrusted him.

As the latter's foreign minister in the early 1990's, Peres initiated negotiations that led to the signing of the Declaration of Principles with the PLO in September 1993. That won a Nobel Peace Prize for him, Rabin, and Yasir Arafat. Prior to the signing ceremony on the White House lawn, Peres assured Israel's cabinet that Palestinian intentions toward Israel had completely changed.

In the event, Israel's terror-related casualties since Oslo exceeded those of the preceding half-century. But Peres was undeterred. Intoxicated by Oslo's potential, he took to speaking in often impenetrable aphorisms ("We must strive for fewer weapons and more faith"), as if willing the peace that Arafat conspicuously declined to enter into, insisting that it was simplistic to judge the Palestinian commitment to peace by Arafat's performance.

After Rabin's 1995 assassination, Peres served seven months as prime minister before being swept from power. Rejected by the electorate, he was embraced by European countries that provided the wherewithal to establish him at the head of the Peres Center for Peace. In 2000, he suffered another embarrassing defeat when the Knesset rejected him for the presidency in favor of an obscure figure, Moshe Katsav. Yet he was back in 2001 during the second intifada as foreign minister in another national-unity government, this one headed by Ariel Sharon. In the aftermath of the 2005 Gaza disengagement, he joined Sharon's newly formed Kadima party and in 2007 was finally elected president after Katsav resigned.

These days, Peres is honored both for redeeming a presidency sullied by his predecessor and as the embodiment of an organic link to the founders' generation. In between a hectic schedule that has taken him on 27 state visits abroad, he has managed to complete a biography of his mentor and hero David Ben-Gurion. While hardly ever looking back, seldom admitting mistakes, and never showing remorse, the man once described in a New York Times profile as "one of Israel's most mocked figures, considered an eternal loser and dreamer who harmed his career and reputation through selfishness, timidity, vanity, and political deafness" has somehow rehabilitated his public persona.

Historians will have to work on a big canvas in assessing Peres's achievements. He was crucially responsible for building Israel's nuclear deterrent, keeping the country well-armed, and in the mid-1980s, bringing down runaway inflation. Yet any balanced appraisal of his career must make sense of what many now agree was a staggering if not inexcusable strategic blunder: transplanting Arafat and his ethically corrupt, politically unreconstructed, and violently intransigent cadre from their Tunis exile to the helm of a nascent Palestinian polity in Ramallah, at the cost to Israeli society of untold trauma and civilian blood, and in exchange not for peace but for war.

Never having provided a convincing explanation for his turn from security mandarin to flighty dove, Peres is now back in the political center. Longtime observers may be forgiven for wondering whether, were he to live long enough, and were further opportunities to beckon, he might not re-make himself yet again for the sake of the limelight.


-- August 2010

Gilad Shalit

Today marks four years since Palestinian infiltrators tunneled their way from Gaza into Israel, opening fire on an open-hatched tank, killing two IDF soldiers, and taking the third, Gilad Shalit, prisoner. Before long, Hamas announced it was prepared to exchange Shalit for 1,000 Palestinian security prisoners held by Israel. Then-premier Ehud Olmert declared that Jerusalem would not give in to blackmail. "We will hold no negotiations over the release of prisoners." That was then.


Over the ensuing years, Israel has found no way to rescue the young soldier, despite his being held within driving distance of the Ministry of Defense in Tel Aviv. No amount of leverage exerted has been able to dislodge Hamas from its original demands—not the hundreds of Palestinian fighters killed by Israel since the capture, not the imprisonment of Hamas's West Bank leadership cadre, not the immense suffering the Islamists have brought down on the civilian population living under their yoke.

In the meantime, the Shalit family, abetted by empathizing parents, scores of Israeli pundits and politicians, and a worldwide campaign—boilerplate calls for the soldier's release have become routine in innumerable international declarations—has been pushing for any approach, including capitulation, to free their son. Fears for his welfare have been exacerbated by Hamas's refusal to allow visits by the Red Cross—whose position is that Hamas, as a non-state actor, is under no obligation to allow such visits.

And so the Israeli posture has shifted from a categorical refusal to trade imprisoned terrorists to haggling with Hamas, via Egyptian and latterly German intermediaries, over the contours of such an exchange. Now Prime Minister Binyamin Netanyahu has explicitly confirmed that Israel will acquiesce in the release of Hamas's 1,000 prisoners, just as was demanded over 1,460 days ago. Bargaining is reportedly stalled over which prisoners are to be freed and where they will be allowed to find refuge.

Few Israelis would dispute that releasing busloads of terrorists will strengthen Hamas, endanger Israeli civilians, and weaken Arab elements competing with the Islamists for the allegiance of the Palestinian masses. But as Assaf Sagiv has noted in Azure, the IDF is a citizens' army, its fighters the nation's "children," and the tacit contract between state and soldier states that the fighter's interest takes precedence over the civilian's.

In this sense, the Shalit saga is a microcosm of the quandary confronted by Western civilization as a whole: can societies that cherish life and prize liberty abide the sacrifices necessary to overcome the forces of extremist Islam? At the excruciating epicenter of this conundrum stands Israel, alone. It has already freed hundreds of Arab prisoners in goodwill gestures, to which Hamas, under no countervailing domestic pressure, has responded by releasing a single video of Shalit. Now, having essentially lifted the blockade of Gaza due to EU pressure, Jerusalem has few cards left to play.


-- June 2010

An Umbrella for British Jewry

An Umbrella for British Jewry

The Board of Deputies of British Jews is almost certainly the oldest continuously functioning representative body of Jewry in the world. Its first meeting, held at London's Bevis Marks Synagogue in 1760, was recorded in Portuguese, the language of its Sephardi founders. A new book by Raphael Langham, the first complete history of the Board, has been published to coincide with its 250th anniversary.

Operating at the center of the British Empire, the board worked to advance the conditions of British Jews at home and to harness England's global power on behalf of Jewish communities around the world. At home, its agenda included protecting the rights of Jews to observe their religious traditions, protecting shechita or kosher meat-slaughtering and absolving Jews of taking Christian oaths for purposes of employment. Abroad, for instance, it intervened with the British government in 1840, to request intercession with the Ottoman authorities over the Damascus Blood Libel.

Today, Britain is no longer an empire, the Board is no longer overseen by a small coterie of fabulously rich and powerful men and the golden years of British Jewry are behind it. The BOD came into existence when there were 10,000 Jews in England. Today there are 267,000 but this figure is down from a peak of 420,000 in 1955. Today's community is a study in contrasts: demographically contracting, with intermarriage running at about 50% yet religiously vibrant and diverse and with notable points of cultural vitality. Middle ground traditionalists are holding their own -- barely; the ultra-Orthodox are thriving, while there are also effervescent pockets of Reform, Masorti and Liberal Judaism.
Some say the BOD has lost its clout. Yet its president is still seen as the lay leader of British Jewry. The government will always turn to the board when it wants to say something to the community, even if it also turns to other bodies. The board continues to play an instrumental role in civil rights advocacy, protecting shechita (still under assault) and in grappling with occasionally violent anti-Semitism stemming from Britain's growing Muslim population and extreme nationalists. The autonomous Community Security Trust, which looks after the security needs of British Jewry, takes its cue from the BOD.

Some see today's board as too democratic. In 2003 the Jewish Leadership Council was formed after the board rejected overtures from a small group of benefactors who offered to back its activities in exchange for control of its agenda. Nevertheless, the BOD and the JLC often operate in tandem. There are other welcome signs of unity. Though the ultra-Orthodox Union of Orthodox Hebrew Congregations walked out of the BOD in 1971 over religious differences, its representatives did attend a recent communal gathering marking the board's anniversary.

On Zionism, from the early years of the state, the BOD has been mindful that British Jewry was faced with accusations of dual loyalty. Consequently, the deputies had tried to set Israel's position before the public without appearing boldly partisan. This stance has evolved into one of public solidarity without, though, endorsing specific Israeli policies over which the board is itself divided. In that context, board leaders have met with the the new Cameron government's top Middle East minister. Contrary to pre-election pledges from the Tories, the Board has been unable gain the government's commitment for a change in the Universal Jurisdiction law which has been exploited by anti-Israel campaigners against visiting Israeli officials.
Surveys show that 80% of British Jews are supportive of Israel, according to Langham, including those with doubts about its policies. During the 1982 Lebanon War, the Board mustered 40,000 pro-Israel supporters in Trafalgar Square. A January 2009 demonstration during the Gaza War drew, at best, half as many. To be fair, Britain's Jewish community functions in a troublingly anti-Zionist political and media environment.

Like vital umbrella organizations everywhere, the Board can speak publicly with one voice on Israel only by restricting itself to bland and non-committal statements. Yet defining and articulating communal interests that are faithful to Jewish civilizational values must surely be the truest test of leadership -- in the UK and elsewhere.
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