The Shamir Paradox: Why Do Israelis Think Like Shamir But Act Like Netanyahu?

Most Israelis embrace Shamir's view of the futility of territorial concessions yet support withdrawals needed to implement the two-state solution 

Around the time the death, at age 96, of former Israeli prime minister Yitzhak Shamir  was being announced in Tel Aviv, a Muslim Brother was taking the oath of office in Cairo as Egypt's new president.  


In Ramallah, the comparatively moderate – though politically and fiscally bankrupt –  Fatah-led Palestinian Authority was reveling in a "report" it had issued charging that Israeli textbooks engaged in "incitement" for describing the West Bank of the Jordan River as Judea and Samaria.

Even as his premier Salam Fayyad was pleading with Bank of Israel Governor Stanley Fischer to use his good offices to help keep the PA solvent, an intransigent Mahmoud Abbas was reiterating his rejection of direct negotiations with the government of Prime Minister Benjamin Netanyahu and promising never to accept the legitimacy of Israel as a Jewish state.

On the East Bank, where the Palestinian Arabs have long been the majority, a wobbly King Hussein was welcoming Hamas chief Khalid Mashaal to Amman while a delegation of Palestinian Muslim Brothers from Jordan was in Hamas-controlled Gaza.

Over in Syria, the weekend saw continued Sunni-Alawite bloodletting. 

And in nearby Lebanon, the fabric of the failed Hezbollah-dominated Beirut regime was strained further by Sunni discomfiture over Hasan Nasrallah's  support for Basher Assad.   

In other words, Shamir's assessment of Israel's neighbors as fanatically uncompromising was on display for anyone willing to take it in.

As the obituaries have made clear, Shamir was "laconic," and "stubborn." He did not have a need to be liked. 

A politically incorrect heretic, he dismissed the "land-for-peace" mantra; and certainly had no use for unilateral concessions such as Israel's Gaza pullout.  He would not play along with the description that any of the territories Israel captured in its 1967 war of self-defense against Egypt, Jordan and Syria as "occupied."

Egged on by the Reagan administration and then-Labor Party chief Shimon Peres, much of the organized U.S. Jewish community had opposed Shamir's "peace-for-peace" approach as unsellable and untenable.  

American Jews cheered Shamir's defeat by Labor's Yitzhak Rabin in 1992 that paved the way for the 1993 Oslo Accords which ultimately imploded with the outbreak of the second intifada in 2001.

Shamir believed that for the foreseeable future the conflict would remain a zero-sum game even if worldly-wise Arab spokesmen sometimes feign peaceful intentions.

To embrace Shamir's views nowadays is to place yourself beyond the Israeli consensus.

With eyes wide shut a majority of Israelis support the creation of a Palestinian state even though just 38 percent say they think that Palestinian aspirations would be satiated by a two-state solution.  

Of course, suspicions are mutual, yet overwhelmingly Palestinians tell pollsters that their end game after a peace deal is Israel's destruction.

So there is a paradox.  

Most Israelis have embraced Shamir's view of the futility of territorial concessions yet support territorial concessions needed to implement the two-state solution articulated by Netanyahu in his 2009 Bar-Ilan speech.

Centrist Israelis know in the heart of hearts that Arab rejection of the Jewish state is at the end of the day not about settlements, boundaries or refugees.

Let me make this personal.  I have hanging in my study a stunning  photograph of Shamir sitting underneath a portrait of his mentor Ze'ev Jabotinsky that was taken by the great Jerusalem Report photographer Esteban Alterman. Yet I supported Ariel Sharon's disengagement from Gaza and reluctantly recognize the need for an Israeli pullback from parts of the West Bank as part of a negotiated solution to the conflict.

Journalist Yossi Klein Halevi has explained this contradiction  (Foreign Affairs, December 10, 2011) -- how Israelis like me can be simultaneously fed up with our country's continued administration over a hostile Palestinian Arab population in the West Bank, and the attendant de-legitimization of the Zionist enterprise this stokes among Israel's fair-weather friends -- while fully appreciating the Palestinians' real intentions.

   

As Halevi frames it, "Arguably, no other occupier has had to worry, as Israel does, that withdrawing will not merely diminish but destroy it." Our choice, he's written, isn't between "peace" and "Greater Israel" since neither has ever been a realistic option

. 

So why do we back -- in large numbers -- Netanyahu's accommodationist  policies? 

Partly, to buy time and play along with Europe and America which, unbelievably, take Palestinian protestations of peaceful intentions at face value. 

And partly because we know that the Palestinians really are "occupied" even if we can't possibly be "occupying" our own heartland.

The Land is not occupied. The hostile population living there feels "occupied."

We tell ourselves that we're being pragmatic. If the world wants to delude itself about Palestinian intentions any dissonance on our part will be perceived as intransigence.

And recall that Shamir was also pragmatic on tactical issues. 

As foreign minister he supported the Egypt-Israel Peace Treaty though he didn't think it was worth paying for it with the Sinai Peninsula.  As prime minister during the First Gulf War he did not order Israel to retaliate against Saddam Hussein's SCUD missile attacks on Tel Aviv so as not to jeopardize  the American-Arab coalition. 

Shamir agreed to attend the October 1991 Madrid talks though these included West Bank Palestinians vetted by an unreformed PLO because he wanted American loan guarantees needed to re-settle a million Soviet Jews in Israel. [The loan guarantees came through only after Shamir was out and Rabin was in.]

Shamir famously said that, "The Arabs are the same Arabs and the sea is the same sea." Meaning not much was going to change. 

Of course he wanted a viable peace but one that did not diminish Israeli security; that did not sacrifice Zionist principles. He believed that "the search for peace has always been a matter of who would tire of the struggle first, and blink."

  

I think Israelis have blinked time and again.

And gotten little credit for their trouble.

Can the country that has become "Start-Up Nation," that wants to be normal in a crazy part of the world find the strength to realistically calibrate our desire to end this 100 year war with what we know about bellicose Arab intentions? 

The answer may depend on whether Netanyahu can better learn to channel more of the unflappable Shamir as he navigates us through the Islamist seasons ahead.  

Dismal Before Dark -- Bernard Wasserstein's new history on European Jewry during the interwar years

Bernard Wasserstein is a non-Zionist historian sympathetic to Israel while critical of its policies. Now based at the University of Chicago, the London-born Wasserstein has focused much of his intellectual energies on matters Jewish. He does so again in On The Eve, a rich and nuanced history of the 10 million Jews of Europe before the Second World War aiming to "capture the realities of life in Europe in the years leading up to 1939, when the Jews stood, as we now know, at the edge of an abyss."

 The new book is a sort of prequel to his Vanishing Diaspora: The Jews in Europe Since 1945 published 16 years ago. Wasserstein like many a liberal academic has convinced himself that the Arab-Israel conflict is fundamentally a non-zero sum game and that the two sides are bound to "reconfigure their tortured but inseparable relationship."

His latest work is not primarily about Zionism and except for his gratuitous hatchet job on Ze'ev Jabotinsky, Wasserstein approaches pre-war European Zionism with comparative sympathy.

Though in an odd turn of phrase, coming from the author of Britain and the Jews of Europe, 1939-1945, he seems to chide the Zionists for their "failure to persuade the British to relax immigration restrictions in Palestine after 1936." The striking thesis of On The Eve is that the prognosis for European Jewry, even before 1933 when Hitler came to power, was bleak: "The demographic trajectory was grim and, with declining fertility, large-scale emigration, increasing outmarriage, and widespread apostasy, foreshadowed extinction. Jewish cultural links were loosening… many Jews wanted to escape from what they saw as the prison of their Jewishness." Millions of Jews abandoned Europe in the interwar period, perhaps 10 per cent of the Jewish population; many headed to America.

Wasserstein well-chosen dedicatory quote is from historian Simon Dubnow (whose quixotic championing of autonomous Diaspora-based Jewish nationalism is itself a historical footnote): "The historian's essential creative act is the resurrection of the dead."

 Economically, most Jews made their living in commerce or in the professions since anti-Semitic strictures essentially closed academia, government and agriculture to them. Demographically, by the early
1930s most Jews in Germany were marrying out. Politically and theologically, across Europe they were riven by disunity: Agudas Yisroel against the Reform; both against the Zionists; the anti-Zionist extremist Hassidim of Satmar against the anti-Zionist fanatics of Munkatcher. The General Zionists versus Revisionists, and so on. 


 With portraits of life in heder, nigun-composing Hassidic rebbes, the workings of yeshivot such as Mir, Lublin and Ponevezh, and a sketch of the Musar movement, Wasserstein shows an Orthodoxy in decline yet by no means defeated. It faced minor competition from the non-Orthodox whose Budapest rabbinical school, for example, allowed its seminarians (gasp) to attend the cinema. 

The real challenge to tradition in much of Europe came from newfound access to the outside world while in the Soviet Union it was the jealous god Stalin. The book is not all doom and gloom. There is a charming segment on luftmenchen, those who had no visible means of support to sustain their lifestyles which ranged from poor to comfortable. The remarkable devotion of Jewish parents to their children also gets nice treatment.

Bit by bit, as the doors were closing, thousands of children were brought to safety in the 1932-33 youth aliya, the brainchild of a little known heroine named Recha Freier; the Kindertransport later delivered 10,000 children to England. Wasserstein's treatment of "anti-Jewish Jews" is compelling given the abundance of ashamed Jews coming out of the woodwork in our own day.

In their selbsthass or self-hatred, some Jews parodied anti-Semitic tropes. Of course, as Wasserstein points out, they did not literally hate themselves as much as they despised other Jews.

Some were outspokenly disdainful of the Nazis; most were fixated by Jewish issues; many ultimately renounced Judaism, assailed Jewish solidarity, yet paradoxically abhorred Jewish powerlessness while seeking to "liberate the self from compromising affiliations," in the words of one contemporary observer.

There is also a sketch of the far-left Jews who, much earlier, had quit Palestine to return to Russia after the 1917 Revolution to create Jewish colonies in the Crimea. No less engrossing is Wasserstein's treatment of the Jewish press. A considerable number of dailies were owned, edited and read religiously by Jews (as well as by non-Jews) including the liberal Pester Lloyd in Budapest, Berlin's Tageblatt and the Neu Freie Presse in Vienna, where Theodor Herzl worked. Mirroring our own day, "such papers did not, however, see themselves as Jewish publications," Wasserstein notes.

Add to this mix the scores of polemical and party newspapers of every stripe that did cater exclusively to Jews. And on the culture and Yiddish-language front, were the composers, artists, cantors, filmmakers, authors, and an entire world of books embodying intellectual and artistic vibrancy. Surprisingly, however, only a handful of Yiddish novelists were able to make a good living exclusively from their craft.

 Dispensing with maudlin nostalgia, On The Eve is a heartrending, unabashedly compassionate, portrait of doomed European Jewry. Wasserstein emphatically makes the point that they "were by no means all of a kind. Indeed, they were probably the most internally variegated people of the continent." In the absence of a sovereign Jewish state, however, they were friendless, powerless, and trapped -- everything and everyone they could possibly have counted on failed them.

Letter from Jerusalem -- Survival Strategies for Ordinary Living

When your hometown happens to also be a spiritual and political powder keg – a point of pilgrimage as well as strife – it's easy to find yourself struggling to maintain some emotional equilibrium. Don't get me wrong, it's a privilege to live in Zion. Jerusalem is a beautiful city on innumerable levels.

And yet, sometimes, plain ordinary life can get, well, intense. Besides being at the epicenter of the Arab-Israel conflict, what also wear down Jerusalemites like me are the intra-communal tensions – between Jewish people of different religious persuasions, traditional and non-observant Jews on the one hand against the ultra-Orthodox on the other.

And it's not only the big issues that can be wearying. Like any major city, prosaic worries dominate day-to-day life: high taxes, choking traffic, dirty streets, deficient schools and a dearth of public spaces – making it seem that the veneer of civilization is running thin.

So my wife Lisa and I have come up with five strategies that help us maintain our perspective.

Shopping – We found a great place to do our grocery shopping. For visitors I recommend shopping at the Mahane Yehuda outdoor market in downtown. I like it for its bustling and zesty ambiance, fresh produce and low prices. Fishmongers and spice merchants now compete with boutique fashion and ceramic shops, mom-and-pop Ethiopian eateries, gourmet cheese and wine shops and even a London-style fish and chips shop.
When we need to do a "big shop" to stock-up on household staples (cleaning supplies, paper towels and tuna fish) we skip our favorite – more about that later – supermarket (too expensive) and Mahane Yehuda (inconvenient because of parking and congestion) and head to one of several big hurly-burly discount supermarkets in the industrial part of our southern Jerusalem neighborhood usually Rami Levy discount supermarket.

Some Israelis treat shopping (and driving) like a competitive sport. Like the time we waited in line behind a man with just three items in his shopping cart, only to see him joined by his wife pushing an overloaded wagon just as he got to the checkout clerk. He had been "holding" her spot on line. Thursday nights – when what passes for the Israeli weekend begins – the big supermarkets tend to be jumping with pre-Sabbath shoppers.

Fortunately, for ordinary grocery shopping we discovered a small retrograde supermarket that caters to Israelis from English-speaking countries (called "Anglos" here), diplomats and UN-personnel. It is called SuperDeal (28 Hebron Road, near the Old Train Station).

It's not particularly fancy or nicely lit up and it doesn't offer the variety of the bigger supermarkets. The bargains are few and the prices, well let's just say they’re not cheap. Still, SuperDeal stocks many Anglo favorites not widely available in the country like Aunt Jemima pancake mix, ground coffee and Gatorade for the Americans; and Marmite, English tea and shortbread biscuits for the Brits. (Did I mention that Lisa is London born?) And when the lines at SuperDeal get long, the management pulls out all stops to speed things up; opening up more lanes and putting on more packers. If you spend over 300 shekels (about $80) you get a free bottle of soda pop.

Last Thanksgiving it seemed as if Super Deal's kosher butcher shop (which is professionally staffed by Palestinian Arab butchers) seemed to be supplying the entire ex-pat community in Jerusalem with turkeys.
Thank goodness for Super Deal.

Shabbat – Israelis lead hectic lives. What with Fridays being a school day and Sunday the start of the new work week – that leaves only Saturday to unwind. For those of us who are traditional and sanctify the Sabbath, that means no work, travel or even cooking from Friday night at sunset until after dark Saturday. A real "day of rest" as the Sabbath is called.

Yet Lisa and I often wonder how our fellow Israelis who don't observe Shabbat stay sane. At our place, off go the Blackberry, the Internet and television – and unless there is some kind of crisis afoot, we don't take phone calls or listen to the radio news. What we do instead is spend quality time with family and friends.
On Friday night we try to get to synagogue services. Lately we discovered a new congregation called Mizmar Le'David (Song of David) that welcomes the Sabbath Bride with song and joyful prayer. After services we either host or are invited for a traditional Shabbat meal. The meal always begins with a song welcoming the Sabbath bride and the benediction over wine. Lisa's a great cook (always experimenting with a new recipe) so if we're hosting guests can count on the food being delicious and ample. Sitting around the Shabbat table – whether on Friday evening or Saturday afternoon or both – gives us an opportunity to enjoy camaraderie with friends (usually from the neighborhood). It's a way of putting life on pause. We always sing Grace After Meals before leaving the table for conversation in the living room.
Thank goodness for Shabbat.

Walking – On Saturday mornings there is comparatively little traffic in Jerusalem. Most businesses, restaurants and shops are closed as are schools. The City recently created a new urban trail along the old railroad track (this historic line once connected Beirut to Cairo via Palestine). Nowadays it's a bike path and pedestrian mall making it a lovely place for a Shabbat walk.

Alternatively, we stroll along the Sherover - Haas Promenade which offers panoramic views of Jerusalem, the Old City and the Mount of Olives from the south. We just never tire of this outlook. For weekday sanity, I usually hike up to Kibbutz Ramat Rachel which sits astride Israel's 1949 Armistice Lines (what people confusingly call the 1967 boundaries). From the lookout point you can see the outskirts of Bethlehem (now controlled by the Palestinian Authority). When the weather is good, I bicycle up to the kibbutz and then have a quick swim in the pool.

Thank goodness that Jerusalem, though hilly, is a walking city.

Eating – Anyone who knows me knows I enjoy a good meal and Jerusalem is blessed with excellent restaurants. Since we adhere to Jewish dietary traditions the restaurants we frequent are either kosher "meat" or "dairy."

I'm partial to a simple mom and pop place called Ima (Mom's) at 189 Agrippas Street not far from the Central Bus Station and the Mahane Yehuda market which specializes in Israeli-Oriental-Kurdish style home cooking. Nothing fancy but I always feel revived after the Kubbeh soup of small pockets made of semolina dough stuffed with ground beef and pine nuts. Lisa and I would eat there a couple times a week after I finished my shift at the Jerusalem Post. Back during the dark days of the Second Intifada we were sometimes the only ones in the place. Now, it's best to make a reservation.

Our favorite special occasion restaurant is Angelica at 7 Shatz Street in the center of town. I've seen famous authors and politicians eat there. The food is usually very good -- I tend to order Entrecote steak or lamb-- and service is typically good. For "dairy" we take our chances at a small hole in the wall called Al Dente at 50 Ussishkin Street. The pasta is freshly made, the food almost always delicious, but the service can be painfully inept. A few months back when the renovated Israel Museum (11 Rupin Street) reopened we discovered their fancy European-style meat restaurant, called Modern (overlooking the Valley of the Cross). We like going there on a Tuesday night when the museum is also open late. The food is first-rate and the service is well-meaning.

Thank goodness for good food.

Culture – As you may have guessed we love the Israel Museum. For occasional visitors there is a long list of must-sees such as the Shrine of the Book which houses the Dead Sea Scrolls and the enthralling 1:50 scale model of Jerusalem during the Second Temple period.
Lisa and I tend to go for the temporary exhibits. My recent favorite was Christian Marclay's mesmerizing The Clock which we saw twice. If it comes to your town be sure to see it. I also never tire of experiencing the lovingly reconstructed synagogues in the museum including the 18th-century sanctuary from Suriname (white sand floor); one from the 16th century called Kadavumbagam (“by the side of the landing place”) Synagogue from Cochin, India; and a 1735 synagogue from the market town of Horb in Southern Germany. I'm fond of the museum at night when you can see the nearby Knesset all lit up.

We've finally gotten into the habit of going to the Cinematheque – the most civilized place in Jerusalem to see a film not counting the Jerusalem Theater and Performing Arts Center near the Prime Minister's Residence. The Cinematheque, situated near the Old City walls, is trendier. It's a Mecca for Jerusalem's secular population and tends to offer a heavy fare of left-wing European films and it's a bit too artsy for me though I'm not ashamed to confess that we've enjoyed live HD simulcasts of some great Metropolitan Opera performances from New York.

Of course there are a variety of lectures and classes in Jerusalem on any given evening. For instance, on Thursday evening the Menachem Begin Heritage Center offers a popular free lecture on the weekly Bible reading (in Hebrew) that has people lining up 20 minutes before the doors open. During winter 2012, Pardes, the Jewish creative learning institute, presented a series of lectures by the brilliant Bible scholar James L. Kugel.

When Lisa and I go abroad we like to get a sense of what life is like for regular folks. What's a grocery store like? How do they spend their down time? Where is a nice place to stroll? What cultural attractions appeal to locals? Where do locals eat?

If you feel the same way when you travel, make time to experience some of Jerusalem's local flavor on your next visit. Ride our new light-rail train; stroll inside the new Hamoshbir department store at Zion Square; visit a supermarket – it doesn't have to be ours. A journey to Jerusalem should leave you fascinated and uplifted. Living here is that too though also a challenge. It's a living breathing city warts and all – just as it was in the days of the Bible.


-- Published in "Israel My Glory" magazine

Absentee Ballot -- Voting in U.S. presidential election 2012 from Israel

A Vote Not Cast

When my Labor Zionist cousins made aliya from New York City in the 1950s to an agricultural moshav outside Raanana they cast off comfort, kin and familiarity for the yoke of pioneering Zionism. It was inevitable that they'd lose touch with the Brooklyn Dodgers, Joe DiMaggio's love life and the fate of the Third Avenue El. Just getting hold of a delayed copy of the Herald Tribune would have been a coup. And the thought of casting an absentee ballot in the presidential contest between Republican Dwight D. Eisenhower and Democrat Adlai Stevenson did not even cross their minds .

Nowadays, Americans living in Israel will find voting in the 2012 presidential elections no trickier than keeping up with Season Five of Mad Men. As an ex-New Yorker, I am able to apply to vote via a Federal website or through my local board of elections. It seems I am eligible to vote in municipal contests and, for all I know, in school board races.

Having downloaded and filled out an application, all I need do is affix my signatures and airmail the forms to the Board of Elections on Ninth Avenue. Anticipating approval of my submission, the board has already emailed to wish me "a great voting experience this year!"

Filing overseas tax returns is a legal obligation, holding a second passport may simply be prudent, and feeling devotion to America is only natural. But as someone who has no expectations of returning to live in the United States I see voting as an exploitation rather than an exercise of my rights, and as a betrayal of my Zionist bona fides.

Did Herzl and Jabotinsky go to their early graves so that I could exercise my right to vote in America?

That's not the way Kory Bardash of Republicans Abroad sees it. A strong America, he argues, helps secure a strong and independent Israel. "By helping to elect officials that understand and support Israel’s struggle against an ever increasing hostile world that looks to delegitimize it, those that vote in the US election can help support [the Zionist] dream."

Advocates of absentee balloting also argue that with taxation comes representation. Ex-pats living in London have no compunction about voting in U.S. elections so why should those living in Tel Aviv feel differently? Israel's 300,000 Americans make it the fifth largest expat community, according to Bardash. And isn't it true that many maintain deep connections through family, friends and frequent visits. Moreover, 115 countries allow absentee voting and they can't all be wrong.

All true, but Israel doesn't allow absentee balloting. And there is no groundswell of sentiment to give 500,000 ex-pat Israelis (about 10 percent of the population) whose lives are permanently centered in America, Russia or Germany the right to vote.

On the other hand, Cabinet Secretary Zvi Hauser did lately direct a quasi-public think tank to explore whether and to what extent to enfranchise Israelis abroad.

He is weighing one option in particular that – if endorsed by the cabinet and passed by the Knesset – would extend limited voting rights to some 42,000 Israelis on a one-off basis who have been abroad for no more than four years among them university students, post-army trekkers, visiting academics, business people, tourists and airline crews. Given Israel's size that could be enough, cumulatively, to influence the outcome of two Knesset seats.

Historically, however, any reforms have been opposed by strange bedfellows: the ultra-Orthodox Shas party, some national-religious factions, the Arab bloc, and the leftist Haaretz newspaper.

While sensible reforms extending the vote to those temporarily out of the country could make it through the Knesset no one expects the franchise to be handed broadly to ex-Israelis permanently living overseas.

The consensus seems to be that those who have permanently made their lives elsewhere have ceded their say in life-and-death decisions affecting the Jewish state. Plainly, for ex-pat U.S. citizens the circumstances are quite different.

Some Israeli-Americans will vote out of a sense of patriotism; of those many will weigh to the moral dilemma of exercising power without personally having to pay the consequences.

There will be those who will not cast absentee ballots out of lethargy. And still others will consciously refrain from voting because for them answering the Zionist call for the ingathering of the Jewish people in Eretz Israel necessitates, perforce, abdication of involvement in the political affairs of one's former homeland.

The Others Among Us - Two New Books About The Lower East Side

What most American Jews know about New York's Lower East Side comes from books like Irving Howe's World of our Fathers, memories of family shopping excursions to Orchard Street or tours of the Tenement Museum. My claim to fame is that I was born and raised in the neighborhood making my appearance when there were still pushcarts along Avenue C, street corner vendors selling knishes or ice cream (depending on the season) and shuls on practically every block. By the 1950s, just as the Lower East Side's Jewish heyday was behind it, a wave of post-World War II Holocaust refugees breathed new life into the area. The respite would be brief. Jews in the Alphabet City section (Avenues A, B, C, and D)would be forced out during the 1960s and 1970s by black and Puerto Rican violence while Jews south of Delancey Street would be incrementally bought out by the Chinese by the dawn of the 21st century. Hard to believe that a hundred years earlier there had been half a million Jews living in tenements from 14th Street down toward the southern tip of Manhattan. And that these denizens – immigrants and old-timers – were not alone. They shared the "Jewish Lower East Side" with other hyphenated Americans: Italian, Irish, German and Chinese. In An Immigrant Neighborhood Shirley J. Yee, a professor of Gender Studies at the University of Washington, focuses on the Chinese who settled on the LES before 1930 in what would become Chinatown. Once the reader gets beyond Yee's unselfconscious political correctness – talk of "normative white heterosexuality," "systems of power relations" and "patriarchal and heternormative assumptions" – there is what to be mined. Yee's basic discovery is that the various ethnic groups interacted "unglamorously" more than is generally appreciated. Chinese businesses employed non-Chinese workers and served a mixed clientele. Irish funeral parlors served the Chinese until the community was sufficiently established to provide for itself. Similarly, the Visiting Nurse Service co-founded by the German Jewish Lillian Wald ministered to the Chinese. Jewish physicians (there were 1,000 by 1907 despite medical school quota policies) such as Abraham Jacobi attended Chinese patients. Jewish plumbers unclogged Chinese drains. Her research even turned up the existence of "interracial households." Yee devotes a chapter to the Oldest Profession which was thriving in the neighborhood viewing anti-vice organizations as trying to impose "middle-class values on poor and immigrant people." In any event, the Chinese did not have it easy, trapped by policies intended to segregate the newcomers and facing hostility and prejudice from the authorities and from their neighbors particularly the Irish. Most Jewish historians note that the Educational Alliance on East Broadway was established by uptown German Jews to acculturate the East European Lower East Side Jews. Yee's somewhat censorious take is that the Edgies' ultimate purpose was to provide a venue for Jews to meet and marry other Jews. A good thing too because, as she remarks, settlement houses founded by Christian groups sought to proselytize Jews. Turns out that Orthodox rabbis opposed Jewish settlement houses fearing the immigrants would become too assimilated into the American mainstream; while some uptown Jews worried that outright opposition to the Christian settlement houses would stoke anti-Semitism, according to Yee. Gil Ribak in Gentile New York sets out to capture how Lower East Side Jews, between 1881 and 1920, perceived their non-Jewish neighbors. A postdoctoral fellow at the University of Arizona, Ribak fells even more straw men than Yee. The biggest revelation being that Lower East Side Jews were not innately liberal. Many arrived prejudiced and stayed that way. Dislocated, poor and struggling Jews did not straight away identify with people more marginalized than themselves. They stereotyped goyim – particularly the Irish – as Jew-haters, coarse and dangerous. On the other hand, they idealized blueblood Americans, Yankees they called them, as culturally and socially refined embodying cherished middle class values. By the end of the First World War some of these Yankees persecuted the Jews, celebrating the overthrow of the Russian czar, for their socialist and communist sympathies. Ribak provides a history of New York Jews in the late 19th and early 20th centuries in order to contextualize the images Jewish immigrants held of non-Jews. "The first real-life encounter with Americans was unquestionably a harrowing experience for many an immigrant. It typically occurred at the port of entry, which in New York was at Castle Garden, at the southern tip of Manhattan, until 1892, and after that at Ellis Island." By the 1920s, once ensconced on the Lower East Side, a Jew could purportedly live for many years "without encountering a Christian," or so a Yiddish journalist then claimed. While dreadful reports from the Old World served as a stark reminder of what they had escaped, daily life drove home that anti-Semitism was endemic even on the Lower East Side. German union bosses blocked Jews from jobs, Italian ruffians broke labor strikes, but the Irish were by far the worst. In 1902, as the funeral procession of Grand Rabbi Jacob Joseph made its way along Grand Street past their factory building Irish workers "rained down iron bolts, screws, oil-soaked rags. Melon rinds, and sheets of water" on the mourners. When the police arrived they clubbed the Jew who had entered the building in pursuit of the hooligans leaving more than 200 people in need of medical attention. One Yiddish paper lamented: "Chinese carry their deceased through the streets of New York and no one assaults them. We are treated worse than the Chinese." Whatever the inference of those sentiments, Jews found common cause with Asians in opposing immigration restrictions. They saw the Chinese as hardworking and mostly law abiding like themselves. The Irish were another matter; they were referred to as "vile savages" or simply "Christians" in the Yiddish press. Incessant street violence hardened Jewish prejudices against them and the Germans. Irish louts could get away with a lot because their co-religionists dominated New York's corrupt police force. Even when the attacks were not physical they left their sting as when shouts of "Kill the Jews" rang in the ears of spectators at a 1915 basketball game between the YMCA and the YMHA. Is it any surprise then that immigrant Jews had a low opinion of their Irish neighbors? As for African Americans, contacts with them were sporadic and attitudes ambivalent. Speaking among themselves in the Yiddish press Jews consistently opposed discrimination against blacks. Yet as Ribak says, "identification coexisted with distance." Jewish property owners worried that the arrival of blacks would lower real estate values. Just like other whites, Jews sought out black domestic workers at so-called slave markets in the Bronx "sometimes offering them very low wages." For their part, black demagogues in Harlem such as "Sufi Abdul Hamid," active in the 1930s, virulently scapegoated Jews urging boycott and jihad. "Antipathy and attraction frequently coexisted," Ribak concludes. Mutual distrust competed with instinctive Jewish sympathy. Gentile in New York concludes with the thesis that immigrant Jews joined the mainstream by embracing universalism, liberalism, sometimes Marxism, and by elevating the defense of others over parochial self-interest, essentially trading assimilation for acceptance. So what remains today of a definable Jewish Lower East Side? Only a remnant, compact, lower middle-class, rather Orthodox, comparatively elderly enclave in the shadow of the Williamsburg Bridge. Traces of the Irish have disappeared. Little Italy has become a restaurant district. Only Chinatown, throbbing and vibrant has expanded to encompass much of the neighborhood. Gentrification has cleared the slums around Alphabet City, including St. Mark's Place where I first lived, and public housing projects abutting the East River erected in the 1960s remain the preserve of the working poor. Back in 1907 when the Jewish Lower East Side was at its zenith, Oscar Solomon Straus, America's first Jewish cabinet secretary, astutely wrote in The American Spirit that "An unprejudiced study of immigration justifies me in saying that the evils are temporary and local, while the benefits are permanent and national." So it was. ###