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Jeff Tweedy’s son became a ‘pariah’ on his college campus after speaking up for Israel
(JTA) — One big turning point in Sammy Tweedy’s Jewish story took place when he was preparing for his bar mitzvah, and his rock star father, Wilco frontman Jeff Tweedy, converted to Judaism as part of the process.
Another occurred in 2020 when he was a sophomore in college and accepted a free Birthright trip to Israel — triggering an avalanche of criticism from his classmates at Sarah Lawrence College just outside of New York City.
“It was just like, I had done something very wrong by going to Israel, which I found to be very hypocritical,” Tweedy recalled to the Jewish Telegraphic Agency last week. “Because nobody asked me, ‘Hey, what’s your opinion on this?’ I would have even been OK with someone saying ‘Hey, how do you justify going to Israel?’ because I would have justified it to them.”
Three years later, Tweedy has withdrawn from Sarah Lawrence, vowing never again to return to campus, in part because of the anti-Israel and antisemitic vitriol he said he has experienced there. As a group serving Jewish students in the region raises the alarm about the climate at Sarah Lawrence, Tweedy has become an unlikely standard-bearer in the movement to fight antisemitism on college campuses. He recently appeared in a New York Times article on the topic.
In particular, Tweedy represents what advocates say is a persistent and disquieting trend, made only more intense since Hamas’ Oct. 7 attack on Israel, of liberal Jewish students who do not oppose Israel being made to feel unwelcome in progressive groups and spaces.
“As long as you’re not willing to call for the destruction of the State of Israel and the expulsion or murder of the inhabitants of the State of Israel, you’re in for some trouble as a Jewish young person or college student,” he said.
“I just realized I might as well just be the one person in these environments, in these classrooms, presenting an opinion that is somewhat more sympathetic to Israel,” Tweedy said, adding that he is not a fan of Israel’s right-wing government and its main party. “Like, I’m not a Likudnik … but I think that people misunderstand fundamentally why Jewish people are there.”
Growing up in Chicago — whose iconic Marina City skyscrapers feature on the cover of Wilco’s “Yankee Hotel Foxtrot” album — Sammy Tweedy attended the Reform Congregation Emanuel synagogue. He and his brother both celebrated their bar mitzvahs there, but he said he sometimes bristled at the messaging he heard about Israel at synagogue and in other Jewish spaces, recalling that he felt the need to constantly “deprogram” himself.
“There’s … pro-current Israeli government policy propaganda that, you know, you are exposed to as a Jewish young person in America,” he said.
“I was given (at worst) unquestioning perspectives on Israel and (more commonly) just consensus without question that Israel should exist,” he added in a text message. “Which I agree with. But at summer camp and synagogue, those were just Zionist spaces.”
Some young adults who say they were handed a one-sided perspective on Israel have gotten involved in criticizing the country from a Jewish point of view. IfNotNow, for example, was founded in 2014 by graduates of Jewish day schools and summer camps to oppose Israel’s occupation of the West Bank and its war on Gaza at the time.
Tweedy went a different direction. After his Birthright trip, he enrolled in history classes about the Israeli-Palestinian conflict and found himself defending Israel. When students in class argued that “the Jewish connection to the land of Israel is completely fabricated,” he would speak up, offering historical perspective about the Jewish history in the region that dates back to biblical times. He says he was soon labeled a “racist” around campus.
“I was like, ‘What did I say that was racist? Why are they saying that?’ It’s because ‘you said Jewish people are indigenous to Israel.’ And I was like, that’s not f—ing racist. That doesn’t mean that Palestinians shouldn’t be able to live in that land or call it Palestine or whatever,” he said.
Tweedy also felt dismayed when the school’s Students for Justice in Palestine chapter endorsed “armed struggle” against Israel and honored Khaire Alkam — who shot and killed seven Israelis at a synagogue — on a “wall of martyrs” in a campus building shortly after the attack this past January.
As word got around about his views, Tweedy was hit with a wave of social media messages from fellow students calling him out. Since Hamas’ attacks on Israel on Oct. 7 and Israel’s subsequent war in Gaza, the barrage increased. One post shared with the Jewish Telegraphic Agency read “the blood of gaza is on your hands.” In another, a student admitted to harassing him. He sometimes joined in arguments, as shown in messages he shared with JTA.
He filed a bias incident report to administrators on Nov. 11, after he saw the campus SJP charter say in an online post that U.S. media is “controlled by Zionists.” He said the school determined that the use of the word “Zionist” made the post acceptable.
A Sarah Lawrence spokesperson told JTA that the school does not share information on students with the media.
But Tweedy is far from the first Jewish Sarah Lawrence student to complain about the school’s handling of reported antisemitic incidents. On Oct. 31, Hillels of Westchester — representing chapters at Sarah Lawrence and a handful of other nearby schools — sent a letter to Sarah Lawrence President Cristle Collins Judd alleging that since at least 2014, Jewish students have been “harassed, intimidated, bullied, and ‘canceled’ for simply expressing themselves as Jews, or discussing or identifying with Israel.”
The group added in their letter that Briana Martin, the school’s diversity, equity and inclusion director, sent a message to student groups after Oct. 7 that did not mention Israeli deaths. “We are aware of the ongoing conflict happening with Palestine, including the most recent events that happened over the weekend,” she wrote. “It is disheartening and tragic, and we know many are deeply impacted by this.” She also promoted an “Hour of Solidarity with Palestine” event organized by SJP.
“Since Saturday October 7th, our focus has been, first and foremost, on the welfare and education of all our students and it remains so,” the Sarah Lawrence spokesperson said in a statement to JTA.
“We are deeply disappointed that, at such a challenging time, misleading claims are circulating, serving to fuel the information wars that have clouded the news these past several weeks,” the statement continued. “We are actively engaged in direct conversations with students from our various Jewish student organizations, and have responded individually and collectively to concerns shared with us by students and families.”
In responding to the Hillel group’s first letter, Judd pointed to the college’s current renovation of the school’s Ruth Leff Siegel Center, which will “support cultural and spiritual student communities.” But she also rejected the group’s involvement in campus affairs.
“Hillels of Westchester has no official relationship with the College, nor do you speak in any official capacity for our students,” Judd added.
A view of the Ruth Leff Siegel Student Center at Sarah Lawrence College. (SaidieLou/Wikimedia Commons)
Now, Hillels of Westchester Co-President Sheila Rennert said the group is in the “evidence-gathering phase” of a potential Title VI lawsuit against the school, alleging that the college has not followed through on its federal legal obligations to keep Jewish students safe.
Any redress through a future lawsuit won’t affect Tweedy directly. The history and music major left to study abroad at Tel Aviv University in August, joining in the mass protests against the Israeli government’s controversial plans to overhaul its judicial system and enjoying the city’s “secular nightlife.”
“I just felt very attached to that vision of Israel, and preserving that sort of modern, more tolerant idea of what Israel could mean, and I was having a really great time there,” he said.
With Israeli universities on hiatus because of the war, he left Israel shortly after Oct. 7 and has been staying with his girlfriend in Florida, where he is finishing up his last semester of classes remotely.
He said he won’t step foot on Sarah Lawrence’s campus ever again.
“The feeling of being a pariah was so intense that I developed these stomach problems that just made life really difficult, and I think they went away since leaving. So just literally for my health I can’t go back there,” he said. “But I’m going to transfer credits and graduate from there and say goodbye and never donate a cent and tell everyone I know to avoid the school at all costs.”
Tweedy wouldn’t share his father’s views on Israel, but he said everyone in the family has their own perspective. His older brother Spencer recently published a post on Substack criticizing “Jewish supremacy” in Israeli governance and calling for a ceasefire in the current war, which Israel and its allies say would allow Hamas to remain in power.
“I’m probably the most vocally pro-Israel, pro-normalizing the existence of Israel so that we can actually work to end this conflict,” Sammy Tweedy said about his family. “But I think we all are united by this idea that you can’t delegitimize the existence of one people or another and expect that to lead to any bettering of the situation.”
After college, Tweedy wants to be a musician like his dad; he and Spencer have both played on some of their father’s solo records. But he also wants to do something that has a concrete impact: He’s considered writing about the Israeli-Palestinian conflict and applying to work for organizations that aim to build peace.
“I care about the region. And I want people to stop killing each other,” he said.
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The post Jeff Tweedy’s son became a ‘pariah’ on his college campus after speaking up for Israel appeared first on Jewish Telegraphic Agency.
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Down and Out in Paris and London
The Oxford Circus station in London’s Underground metro. Photo: Pixabay
JNS.org – In my previous column, I wrote about the rape of a 12-year-old Jewish girl in Paris at the hands of three boys just one year older than her, who showered her with antisemitic abuse as they carried out an act of violation reminiscent of the worst excesses of the Oct. 7 Hamas pogrom in southern Israel. This week, my peg is another act of violence—one less horrifying and less traumatic, but which similarly suggests that the writing may be on the wall for the Jews in much of Europe.
Last week, a group of young Jewish boys who attend London’s well-regarded Hasmonean School was assaulted by a gang of antisemitic thugs. The attack occurred at Belsize Park tube station on the London Underground, in a neighborhood with a similar demographic and sensibility to New York’s Upper West Side, insofar as it is home to a large, long-established Jewish population with shops, cafes and synagogues serving that community. According to the mother of one of the Jewish boys, an 11-year-old, the gang “ran ahead of my son and kicked one of his friends to the ground. They were trying to push another kid onto the tracks. They got him as far the yellow line.” When the woman’s son bravely tried to intervene to protect his friends, he was chased down and elbowed in the face, dislodging a tooth. “Get out of the city, Jew!” the gang told him.
Since the attack, her son has had trouble sleeping. “My son is very shaken. He couldn’t sleep last night. He said ‘It’s not fair. Why do they do this to us?’” she disclosed. “We love this country,” she added, “and we participate and we contribute, but now we’re being singled out in exactly the same way as Jews were singled out in 1936 in Berlin. And for the first time in my life. I am terrified of using the tube. What’s going on?”
The woman and her family may not be in London long enough to find out. According to The Jewish Chronicle, they are thinking of “fleeing” Britain—not a verb we’d hoped to encounter again in a Jewish context after the mass murder we experienced during the previous century. But here we are.
When I was a schoolboy in London, I had a history teacher who always told us that no two situations are exactly alike. “Comparisons are odious, boys,” he would repeatedly tell the class. That was an insight I took to heart, and I still believe it to be true. There are structural reasons that explain why the 2020s are different from the 1930s in significant ways. For one thing, European societies are more affluent and better equipped to deal with social conflicts and economic strife than they were a century ago. Laws, too, are more explicit in the protections they offer to minorities, and more punishing of hate crimes and hate speech. Perhaps most importantly, there is a Jewish state barely 80 years old which all Jews can make their home if they so desire.
Therein lies the rub, however. Since 1948, Israel has allowed Jews inside and outside the Jewish state to hold their heads high and to feel as though they are a partner in the system of international relations, rather than a vulnerable, subjugated group at the mercy of the states where we lived as an often hated minority. Israel’s existence is the jewel in the crown of Jewish emancipation, sealing what we believed to be our new status, in which we are treated as equals, and where the antisemitism that plagued our grandparents and great-grandparents has become taboo.
If Israel represents the greatest achievement of the Jewish people in at least 100 years, small wonder that it has become the main target of today’s reconstituted antisemites. And if one thing has been clear since the atrocities by Hamas on Oct. 7, it’s that Israel’s existence is not something that Jews—with the exception of that small minority of anti-Zionists who do the bidding of the antisemites and who echo their ignorance and bigotry—are willing to compromise on. What’s changed is that it is increasingly difficult for Jews to remain in the countries where they live and express their Zionist sympathies at the same time. We are being attacked because of these sympathies on social media, at demonstrations and increasingly in the streets by people with no moral compass, who regard our children as legitimate targets. Hence, it’s hard to avoid the conclusion that while the 2020s may not be the 1930s, they certainly feel like the 1930s.
And so the age-old question returns: Should Jews, especially those in Europe, where they confront the pincer movement of burgeoning Muslim populations and a resurgent far-left in thrall to the Palestinian cause, stay where they are, or should they up sticks and move to Israel? Should we be thinking, given the surge in antisemitism of the past few months, of giving up on America as well? I used to have a clear view of all this. Aliyah is the noblest of Zionist goals and should be encouraged, but I always resisted the notion that every Jew should live in Israel—firstly, because a strong Israel needs vocal, confident Diaspora communities that can advocate for it in the corridors of power; and secondly, because moving to Israel should ideally be a positive act motivated by love, not a negative act propelled by fear.
My view these days isn’t as clear as it was. I still believe that a strong Israel needs a strong Diaspora, and I think it’s far too early to give up on the United States—a country where Jews have flourished as they never did elsewhere in the Diaspora. Yet the situation in Europe increasingly reminds me of the observation of the Russian Zionist Leo Pinsker in “Autoemancipation,” a doom-laden essay he wrote in 1882, during another dark period of Jewish history: “We should not persuade ourselves that humanity and enlightenment will ever be radical remedies for the malady of our people.” The antisemitism we are dealing with now presents itself as “enlightened,” based on boundless sympathy for an Arab nation allegedly dispossessed by Jewish colonists. When our children are victimized by it, this antisemitism ceases to be a merely intellectual challenge, and becomes a matter of life and death. As Jews and as human beings, we are obliged to choose life—which, in the final analysis, when nuance disappears and terror stalks us, means Israel.
The post Down and Out in Paris and London first appeared on Algemeiner.com.
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Hamas Says No Major Changes to Ceasefire Proposal After ‘Vague Wording’ Amendments by US
FILE PHOTO: U.S. President Joe Biden speaks during a campaign rally in Raleigh, North Carolina, U.S., June 28, 2024. Photo: REUTERS/Elizabeth Frantz/File Photo
i24 News – A senior official from the terrorist organization Hamas called the changes made by the US to the ceasefire proposal “vague” on Saturday night, speaking to the Arab World Press.
The official said that the US promises to end the war are without a clear Israeli commitment to withdraw from the Gaza Strip and agree to a permanent ceasefire.
US President Joe Biden made “vague wording” changes to the proposal on the table, although it amounted to an insufficient change in stance, he said.
“The slight amendments revolve around the very nature of the Israeli constellation, and offer nothing new to bridge the chasm between what is proposed and what is acceptable to us,” he said.
“We will not deviate from our three national conditions, the most important of which is the end of the war and the complete withdrawal from the Gaza Strip,” he added.
Another Hamas official said that the amendments were minor and applied to only two clauses.
US President Joe Biden made the amendments to bridge gaps amid an impasse between Israel and Hamas over a hostage deal mediated by Qatar and Egypt.
Hamas’s demands for a permanent ceasefire have been met with Israeli leaders vowing that the war would not end until the 120 hostages still held in Gaza are released and the replacement of Hamas in control of the Palestinian enclave.
The post Hamas Says No Major Changes to Ceasefire Proposal After ‘Vague Wording’ Amendments by US first appeared on Algemeiner.com.
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Sacred Spies?
A Torah scroll. Photo: Wikimedia Commons.
JNS.org – How far away is theory from practice? “In theory,” a new system should work. But it doesn’t always, does it? How many job applicants ticked all the boxes “theoretically,” but when it came to the bottom line they didn’t get the job done?
And how many famous people were better theorists than practitioners?
The great Greek philosopher Aristotle taught not only philosophy but virtue and ethics. The story is told that he was once discovered in a rather compromised moral position by his students. When they asked him how he, the great Aristotle, could engage in such an immoral practice, he had a clever answer: “Now I am not Aristotle.”
A similar tale is told of one of the great philosophers of the 20th century, Bertrand Russell. He, too, expounded on ethics and morality. And like Aristotle, he was also discovered in a similarly morally embarrassing situation.
When challenged, his rather brilliant answer was: “So what if I teach ethics? People teach mathematics, and they’re not triangles!”
This idea is relevant to this week’s Torah portion, Shelach, which contains the famous story of Moses sending a dozen spies on a reconnaissance mission to the Land of Israel. The mission goes sour. It was meant to be an intelligence-gathering exercise to see the best way of conquering Canaan. But it resulted in 10 of the 12 spies returning with an utterly negative report of a land teeming with giants and frightening warriors who, they claimed, would eat us alive. “We cannot ascend,” was their hopeless conclusion.
The people wept and had second thoughts about the Promised Land, and God said, indeed, you will not enter the land. In fact, for every day of the spies’ disastrous journey, the Israelites would languish a year in the wilderness. Hence, the 40-year delay in entering Israel. The day of their weeping was Tisha B’Av, which became a day of “weeping for generations” when both our Holy Temples were destroyed on that same day and many other calamities befell our people throughout history.
And the question resounds: How was it possible that these spies, all righteous noblemen, handpicked personally by Moses for the job, should so lose the plot? How did they go so wrong, so off-course from the Divine vision?
Naturally, there are many commentaries with a variety of explanations. To me personally, the most satisfying one I’ve found comes from a more mystical source.
Rabbi Schneur Zalman of Liadi, in his work Likkutei Torah, explains it thus: The error of the spies was less blatant than it seems. Their rationale was, in fact, a “holy” one. They actually meant well. The Israelites had been beneficiaries of the mighty miracles of God during their sojourn in the wilderness thus far. God had been providing for them supernaturally with manna from heaven every day, water that flowed from the “Well of Miriam,” Clouds of Glory that smoothed the roads and even dry cleaned their clothes. In the wilderness, the people were enjoying a taste of heaven itself. All their material needs were taken care of miraculously. With no material distractions, they were able to live a life of spiritual bliss, of refined existence and could devote themselves fully to Torah, prayer and spiritual experiences.
But the spies knew that as soon as the Israelites entered the Promised Land, the manna would cease to fall and they would have to till the land, plow, plant, knead, bake and make a living by the sweat of their brow. No more bread from heaven, but bread from the earth. Furthermore, they would have to battle the Canaanite nations for the land. What chance would they then have to devote themselves to idyllic, spiritual pursuits?
So, the spies preferred to remain in the wilderness rather than enter the land. Why be compelled to resort to natural and material means of surviving and living a wholly physical way of life when they could enjoy spiritual ecstasy and paradise undisturbed? Why get involved in the “rat race”?
But, of course, as “holy” and spiritual as their motivation may have been, the spies were dead wrong.
The journey in the wilderness was meant to be but a stepping stone to the ultimate purpose of the Exodus from Egypt: entering the Promised Land and making it a Holy Land. God has plenty of angels in heaven who exist in a pure, spiritual state. The whole purpose of creation was to have mortal human beings, with all their faults and frailties, to make the physical world a more spiritual place. To bring heaven down to earth.
While their argument was rooted in piety, for the spies to opt out of the very purpose of creation was to miss the whole point. What are we here for? To sit in the lotus position and meditate, or to get out there and change the world? Yes, the spies were “holy,” but theirs was an escapist holiness.
The Torah is not only a book of wisdom; it is also a book of action. Torah means instruction. It teaches us how to live our lives, meaningfully and productively in the pursuit of God’s intended desire to make our world a better, more Godly place. This we do not only by study and prayer, the “theoretical” part of Torah but by acts of goodness and kindness, by mitzvot performed physically in the reality of the material world. Theory alone leaves us looking like Aristotle with his pants down.
Yes, it is a cliché but a well-worn truth: Torah is a “way of life.”
The post Sacred Spies? first appeared on Algemeiner.com.