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An Israel analyst’s best- and worst-case scenarios for the new right-wing government
(JTA) — The recent Israeli elections, the fifth in less than four years, returned Benjamin Netanyahu to the driver’s seat for the third time.
The twice and future prime minister appears able to cobble together a coalition that has been called the most right-wing in Israeli history. It will include three far-right and two haredi Orthodox parties, and his partners include the far-right Religious Zionism party and its leader Bezalel Smotrich, who has sucessfully pushed for a heavier hand in controlling Israeli policies in the West Bank; Itamar Ben-Gvir, head of the extremist Otzma Yehudit party, who is due to head a new National Security Ministry that will be given authority over Border Police in the West Bank; and far-right Knesset member Avi Maoz, whose Noam party campaigned on a homophobic and anti-pluralistic platform.
These developments have cheered the American Jewish right, which has long called for Israel to consolidate its power in — if not outright annex — the disputed territories of the West Bank that are home to 480,000 Israeli settlers and 2.7 million Palestinians, of whom 220,000 live in East Jerusalem.
For Jews on the center and left, however, the results have prompted anxiety. If the two-state solution has long looked out of reach, many were at least hoping Israel would stay on a centrist path and maintain the status quo until Israelis and Palestinians seem ready for their long-delayed divorce. American Jewish leaders are worried — privately and in public — that Jewish support for Israel will erode further than it has if Jews become convinced Israel doesn’t share their democratic and pluralistic values.
I spoke this past week about these issues and more with Michael Koplow, the chief policy officer of the Israel Policy Forum and a senior research fellow of the Kogod Research Center at the Shalom Hartman Institute of North America. The IPF supports a viable two-state solution, and Koplow acknowledges that he agrees with “almost nothing that I’m going to see from this Israeli government.” But he remains one of the most articulate analysts I know of the high stakes on all sides.
Our conversation was presented as a Zoom event sponsored by Congregation Beth Sholom, my own synagogue in Teaneck, New Jersey. The transcript below has been edited for length and clarity
Jewish Telegraphic Agency: What are the far right’s big asks, and what might we expect to see going forward?
Michael Koplow: There are a few issues that are really coming to the fore. The first is judicial reform. There’s a longstanding complaint among the Israeli right that the Israeli Supreme Court is perceived to be left-leaning — the mirror image of what we have here in the United States. Secondly, the Supreme Court is perceived by many Israelis to be an undemocratic institution, because it is an appointed body. In Israel, you have a selection committee for the Supreme Court that is actually composed mostly of sitting Supreme Court justices and members of the Israeli Bar Association. A common complaint is that the Knesset is a democratic body selected by the people and it’s hampered by this undemocratic body that gets to dictate to the Knesset what is legal and what is not.
And so for a long time on the Israeli right there has been a call to have a bill passed that would allow the Knesset to override Supreme Court decisions. At the moment, there’s no recourse. The ultra-Orthodox parties in Israel have long sought exemptions for haredi Israelis to serve in the IDF and the Supreme Court has consistently ruled that ultra-Orthodox members of Israeli society can’t get a blanket exemption. A Supreme Court override bill would allow the Knesset to exempt the ultra-Orthodox from serving in the IDF. For the more right-wing nationalist parties, particularly Religious Zionism, the Israeli Supreme Court has ruled on multiple occasions that settlements cannot be established on private Palestinian land in the West Bank. Their main interest in a Supreme Court override is so that they can pass laws that will effectively allow settlements anywhere in [the West Bank’s Israeli-controlled] Area C, whether it’s state land or private Palestinian land.
Is Netanyahu interested for these same reasons?
Netanyahu is to a lesser extent interested in these things, but right now he’s on trial for three different counts, all for fraud and breach of trust, which is the crime that Israeli politicians get charged with in matters of corruption. He’s also in trouble for bribery. One of the things that he wants to do is to pass something called the “French law,” which would bar sitting Israeli prime ministers from being investigated and indicted. And in order to do that, he almost certainly will have to get around the Supreme Court.
The second thing that I think we can expect to see from this prospective coalition has to do with the West Bank. In late 2019 and early 2020, there was a lot of talk in the Israeli political sphere about either applying sovereignty to the West Bank or annexing the West Bank. This happened also in conjunction with the release of the Trump plan in January 2020, which envisioned upfront 30% of the West Bank being annexed to Israel.
This all got shelved in the summer of 2020, with the Abraham Accords, when the Emirati ambassador to the United States wrote an op-ed where he said to Israelis, “You can have normalization with the UAE or you can have annexation, but you can’t have both.” Israelis overwhelmingly wanted normalization versus West Bank annexation. Between 10% and 15% of Israeli Jews want annexation, so this annexation plan was dropped. In the new coalition, annexation is back, but it’s back in a different way. Bezalel Smotrich is a particularly smart and savvy politician, and understands that if you talk about annexation or application of sovereignty on day one, he’d likely run into some of the same problems — from the United States and potentially from other countries in the region. And so the way they’re going about it now is by instituting a piecemeal plan that will add up to what is effectively annexation.
How would that work?
For starters, there is a plan to legalize illegal Israeli settlements, and when I say illegal, I mean illegal under Israeli law. There are 127 settlements in the West Bank that are legal under Israeli law, because they had been built on what is called state land inside of the West Bank, and because they’ve gone through the planning and permitting process. In addition, there are about 205 illegal Israeli outposts and illegal Israeli farms, containing somewhere between 25,000 and 30,000 Israelis. And what makes them illegal under Israeli law is that they were all built without any type of Israeli government approval. In many of these cases, they’re also built on private Palestinian land.
The first part of this plan is to legalize retroactively these illegal outposts. The coalition agreement that has already been signed between Likud and Religious Zionism, Smotrich’s party, calls for, within 60 days of the formation of the government, the state paying for water and electricity to these illegal outposts. I should note there already is water and electricity to these illegal outposts, but it’s paid for by the regional settlement councils. This would have water and electricity paid for by the Israeli government, and then within a year to retroactively legalize all of them. That’s step number one.
Step number two has to do with the legal settlements inside the West Bank. There is a body called the Civil Administration, which is the body that is in charge of all construction for both Israelis and Palestinians in Area C, the 60% of the West Bank that is controlled entirely by Israel. As part of the agreement between Likud and Religious Zionism, Smotrich is going to be finance minister, but also appointed as a junior minister in the Defense Ministry, and he will control the Civil Administration and will be in charge of all settlement construction in the West Bank. He will also have the power to decide whether Palestinians can build in Area C and whether Palestinian structures in Area C that were built without a permit can be demolished. And so this will almost certainly be increasing at a very rapid rate. The Supreme Planning Committee that plans West Bank settlement construction normally would meet about four times a year, and under the [current] Bennett/Lapid government it only met twice, but Smotrich said in the past that he would like to convene it every single month. So the pace of settlement construction is almost certainly going to grow at a pretty rapid pace.
What will Itamar Ben-Gvir, an acolyte of Meir Kahane, the American rabbi barred from Israel’s parliament in the 1980s because of his racism, gain in the government?
Itamar Ben-Gvir is the head of Otzma Yehudit, the Jewish supremacist party that now has six seats in the Knesset. As part of his negotiations with Netanyahu, he is going to be appointed to a new position known as the “national security minister,” which is currently called the public security minister, but they’ve increased its powers and renamed it. They’ve also given this new ministry control over the West Bank border police, who operate in the West Bank. And they’re also giving this minister power over the police that normally belongs to the police commissioner. And so Ben-Gvir, who I should note has seven criminal convictions on his record, including one for support of a terrorist organization and incitement to racism, is going to be the minister who’s in charge of the police — not only inside of Israel, but he’ll be in charge of the police who operate in the West Bank and who operate on the Temple Mount.
Michael Koplow is the chief policy officer of the Israel Policy Forum and a senior research fellow of the Kogod Research Center at the Shalom Hartman Institute of North America. (Courtesy IPF)
And this is important because Ben-Gvir is one of the figures in Israel who has talked a lot about changing the status quo on the Temple Mount, probably the most sensitive spot in the entire world, and certainly the most sensitive spot anywhere between the Jordan River and the Mediterranean Sea. Which is why Israeli governments, including very right-wing governments, have not changed the status quo [allowing Jews to enter the Muslim-administered mount, but pray there], certainly not formally. He’s also talked about increasing his own visits to the Temple Mount.
And he’s also talked about changing the rules of engagement for Israeli police, whereby they would be allowed to shoot anybody on sight, for instance, who’s holding a stone or holding a Molotov cocktail. Right now the current rules of engagement are that people like that can only be shot if they present an imminent and serious threat to a soldier or police. Changing that is certainly going to have an effect on relations between Israelis and Palestinians and likely lead to the types of clashes we’ve seen in Jerusalem over the past few years.
This is all very good news for folks who want to solidify Israeli control in the West Bank. It’s not such good news for people who support more autonomy for the Palestinians and certainly support the two-state solution — and I think I can include the Israel Policy Forum in the latter camp. I want to hear your thoughts on what you’ve called the best-case scenarios and the worst-case scenarios, and on where Netanyahu fits in.
When I say best-case scenario, I mean in terms of preserving the status quo, because a best-case scenario where you’d actually have an agreement between Israelis and Palestinians is nowhere. It’s not in any conceivable future.
I think the best-case scenario would be that Netanyahu understands Israel’s place in the international system and he understands how issues inside the West Bank impact Israel’s foreign relations. This is somebody who has served as Israeli prime minister longer than anybody else. He was prime minister when the Abraham Accords came into being, and that accomplishment is rightfully his. Netanyahu understands these factors and has a long history of being very cautious as prime minister. He’s not a prime minister that uses force. He’s not a prime minister under whom Israel has undertaken any major military operations outside of Gaza. I think that it’s not unreasonable to think that his history of relative caution isn’t just going to go away. And that means doing things to make sure that the fundamental situation in the West Bank doesn’t get overturned.
Netanyahu is operating in a political context in which his voters and voters for the other parties in his coalition do expect some real radical changes. Interestingly, however, part of this agreement with Religious Zionism is that everything has to be approved by [Netanyahu], and so there will be a mechanism for Netanyahu to slow some things down. I think that there is a situation in which he lets things proceed at an increased pace, but doesn’t do anything to really fundamentally alter the status of the West Bank.
I also think that voters voted for Religious Zionism and Otzma Yehudit not because they’re looking for big, massive changes in the West Bank or an explosion in settlement construction, but because they were voting on law and order issues. Many Israelis are still very shell-shocked, literally and figuratively, by the events of May 2021, particularly the riots that broke out in mixed Israeli cities. And despite the fact that Itamar Ben-Gvir was blamed by the police commissioner at the time for instigating some of the violence in mixed cities, he ran a very effective campaign where he said, “Vote for me and effectively I will restore order.”
That leads to the reasonable best-case scenario of plenty of things happening that will cause friction with the United States and plenty of things that will cause friction with the Palestinians, but nothing that can necessarily be undone by a different government down the road.
And the worst-case scenario, from your perspective?
The worst-case scenario is all of these things that Smotrich, in particular, wants to carry out leads to the collapse of the Palestinian Authority. Based on my own experience in the West Bank in recent months, the Palestinian Authority has fundamentally lost control of much of the northern West Bank. In many places they have chosen not to engage in many ways. They effectively operate in and around Ramallah, and have a token presence in other spots, but don’t really have the power to enforce law and order. They’re under enormous political strain.
As a very quick refresher, the West Bank is divided into three areas, A, B and C. In theory, Area A is supposed to be entirely under the PA control and where you have between 1.3 and 1.5 million Palestinians. If the Palestinian Authority collapses, that means that Israel must go in and literally be the day to day governor and mayor of Area A and all its cities, providing services to 1.3 million Palestinians. It means acting as traffic cops, dealing with all sorts of housing and construction and literally everything that municipal governments do that Israel has not done in Area A in almost 30 years.
Does Israel even have that capability?
The standard is that 55% of all active-duty IDF soldiers are currently stationed in the West Bank. If the Palestinian Authority collapses it’s not hyperbole to say that every single active-duty IDF soldier will have to be stationed in the West Bank just to run things, just to maintain basic law and order. That means not having IDF soldiers on the border with Egypt, on the borders with Syria and Lebanon. It will effectively have turned into nothing but a full-time occupation force. And that’s Option A.
Option B is that Israel elects not to do that. And then Hamas or Islamic Jihad steps into the vacuum, and they become the new government in the West Bank. And at that point, everything that you have in Gaza, you have in the West Bank, except for the fact that the West Bank is a much larger territory. It cannot be sealed off completely. This is literally the nightmare scenario not only for Israeli security officials, but for Israeli civilians. And that’s even before we talk about the impact that will have on terrorism and violence inside of Israeli cities inside the green line, let alone what happens in the West Bank.
The United States and the European Union, and the U.N., presumably, won’t stand idly by through a lot of these changes. What leverage do they have and can they use to maintain the status quo?
The U.S. and E.U. are going to have some pretty clear, very well-defined red lines. I think it’s reasonable to expect that the Biden administration and many members of Congress will put the formal declaration of annexation as a red line. The same goes for European countries. But certainly the Biden administration doesn’t want to be in a position where they are getting into constant fights with the Israeli government. The administration rightly views Israel as an ally and an important partner and wants to maintain military and security and intelligence cooperation with Israel in the region. All those things benefit U.S. foreign policy. This is not an administration and certainly there isn’t support in Congress for things like conditioning security assistance to Israel or placing new usage restrictions on the type of weapons that we sell to Israel. And so there isn’t a huge amount of leverage in that department.
But I do think we’re going to see more diplomatic and political-type measures. People remember the controversy that ensued in December 2016 at the United Nations when the Obama administration abstained from a Security Council resolution on Israeli settlements. I think that if some of these measures go ahead, on the Israeli side, there’s a good chance that we will see the United States once again abstain from some measures in the Security Council. At the moment, the Israeli government has been working very hard to get the United States to help with [thwarting] investigations into Israeli activity in the West Bank in the International Criminal Court and the International Court of Justice. I think that those sorts of things become a lot harder if Israel has fundamentally changed the status of the situation in the West Bank.
There are probably all sorts of trade relationships with the European Union that may be at risk. One big factor here is the other states in the region, the Abraham Accords states. There’s reason to think that they may act as a check on the Israeli government, given the popularity of normalization among Israelis, and given the fact that the UAE was the party that really stepped in and prevented annexation from taking place in the summer of 2020. In a country like Saudi Arabia, where you have a population of between 25 and 30 million, or Iraq or Kuwait, [the far right’s agenda] makes normalizing relations with those countries very, very difficult, if not impossible, and it’s possible that Netanyahu will use that also as a way to try and appeal to some of his coalition partners.
Another outside partner is Diaspora Jewry. A vocal minority of American Jewry supports the right-wing government, but a majority would support a two-state solution. They connect to Israel with what they see as a shared sense of democracy and liberal values. Does Netanyahu and his coalition partners think at all about them and their concerns? Do those Diaspora Jews have any leverage at all in terms of moderating any of these trends?
The short answer is not really. The parties in a prospective coalition are not ones that historically have cared very much about the relationship with the Diaspora. Haredi parties are not concerned about the erosion of liberal values inside of Israel or the situation in the West Bank for the most part. And parties like Religious Zionism and Otzma Yehudit really don’t care what American Jewry thinks about much of anything. We’ve already seen demands in some of these coalition agreements to amend the Law of Return, where right now, anybody who has one Jewish grandparent is eligible to be an Israeli citizen. These parties have been requesting that it be amended so that you are only eligible if you are halachically Jewish, meaning you have a Jewish mother [or have converted formally].
North American Jewry is a real asset to the State of Israel given its role traditionally in supporting the state economically and politically. And yet over the past decade and a half there have been repeated comments [among Israeli politicians, including Netanyahu’s ambassador to the United States, Ron Dermer] that it’s more important to be making inroads with evangelical Christians than with North American Jews, given the politics of evangelical Christians and given their size.
Many American Jews, particularly from the Reform and Conservative denominations, have already been angry that Israel doesn’t fully recognize the authenticity of non-Orthodox Judaism, and that an agreement to create a permanent egalitarian prayer space at the Western Wall has been repeatedly shelved under pressure from Israel’s religious right.
We are in for a tough time in terms of Diaspora-Israel relations. You know, it’s not just about the issues that have been on the table over the past few years that have been disappointing to Diaspora Jewry, whether it be the Western Wall arrangement, whether it be recognition of Conservative and Reform Judaism inside of Israel, whether it be things like the Law of Return, which now seems to be under threat. In general, this question of values, which has been a big deal, is going to be even more front and center. Many American Jews have looked at Israel and thought of it as a place that shares liberal values with the United States. To some extent, that’s been historically accurate. But that picture, whether it’s accurate or not, is going to be under incredible strain.
What about within Israel? Are there any countervailing powers that might moderate the far right — professional military leadership, major business leaders, other opinion-makers outside the political process?
Thankfully, there is no history of IDF leadership interfering in the political decisions of elected civilian leaders in Israel. I hope that will continue. The way the security establishment has generally dealt with these sorts of things is by presenting a united front when they speak to the political leadership and give their opinions and advice and warnings about what might happen. They tend to be very savvy at leaking those opinions to the media. I’m certain that that sort of thing will continue. We already saw some discord over the past week between IDF leadership and some of the members of the prospective new coalition over disciplinary measures that were taken against soldiers who were serving in Hebron, one of whom punched a [Palestinian] protester, another who verbally assaulted a protester. And that can be a moderating influence, but I actually do not expect to see the military leadership stepping in any way in preventing something that the government may want to do.
The biggest check will be Israelis themselves. There was something else interesting that happened [last] week: Avi Maoz, who was the single member of Knesset from Noam, which is one of these three very, very radical right-wing parties, was appointed as a deputy minister in the prime minister’s office, and he was given control over effectively everything in education that is not part of the core curriculum and Israeli schools — like culture and Jewish identity issues. And that led to a revolt from Israeli mayors. You’ve had over 100 mayors of over 100 municipalities signing a letter saying that they are not going to be bound by Maoz’s dictates on curriculum. And this includes right-wing cities. I think that the most effective check is going to be government overreach, which leads to a backlash like this among Israeli citizens and among Israeli politicians who are not members of Knesset.
We’ve covered a lot of ground. Is there something we haven’t touched upon?
It’s really important that people don’t look at what’s taking place in Israel, throw up their hands and say, “You know, there’s nothing we can do to change this and Israelis are increasingly uninterested in what we think and so we’re going to disengage.” To my mind, the relationship that American Jews have to Israel is too important to just throw up our hands and say it doesn’t matter.
If we take American Jewish identity seriously, and we take the American Jewish project seriously, we have to think about two things. First, how we build an American Jewish identity that’s uniquely American. But second, how we preserve some sort of relationship with Israel, even when we see things coming from Israel that don’t speak to our Jewish values. We’re living in a time where we have an independent Jewish state with Jewish sovereignty in the Jewish homeland. This is a historical anomaly. If we turn our backs on that, despite all of the difficulties, it really would be a tragedy and catastrophic for American Jewish identity.
If you don’t like what you see going on in Israel, try to figure out what your relationship with Israel will look like and how to have a productive one. And that doesn’t have to mean supporting everything the Israeli government does. I consider myself you know, somebody who is a strong Zionist, strongly pro-Israel. It’s a place that I love. I agree with almost nothing that I’m going to see from this Israeli government. But I’m still able to have a strong, meaningful relationship with the State of Israel, and I hope that people are able to do the same, irrespective of the day-to-day of Israeli politics.
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An organ divided a synagogue. The fallout helped create Reform Judaism.
A new musical traces the origins of Reform Judaism to a question that, on paper, seems more likely to produce a subcommittee than a schism: Should a synagogue have an organ?
In 1840, a synagogue in Charleston, South Carolina, voted 46 to 40 to install a pipe organ in the sanctuary to accompany services.
The vote triggered a scandal: Organs were commonplace in American churches, but unheard of in synagogues, since rabbinic law traditionally holds that musical instruments should not be played on Shabbat.
The instrument caused such an uproar that those who opposed its installation started a breakaway congregation and fought for control of the synagogue in civil court. The case paved the way for a Reform Jewish movement that would embrace music as a key element of religious life.
Happyland, a musical based on those events, will debut Thursday at the same congregation where the real events took place, Kahal Kadosh Beth Elohim — today, still an operating Reform synagogue with an organ in its sanctuary. As the musical progresses, the organ becomes a vehicle for exploring broader questions of progress, including the uncomfortable reality that many Jews owned slaves in the antebellum South.
“It really embodies this tension in Reform Judaism, which is how much do you adapt to the wider culture around you, versus how much do you maintain your identity and your tradition?” said Elijah Siegler, co-producer of the show. “There’s no easy answer, and the organ is a perfect example of that.”
Charleston as happyland
The idea for Happyland came from an unusual pair in the theater world: a former synagogue president and a professor of religious studies.
Rob Turkewitz, a civil litigation attorney who had led Kahol Kadosh Beth Elohim, and Siegler, a synagogue member who teaches at the College of Charleston, thought that their congregation’s dramatic history had theatrical potential.
The duo set out to write historical rap songs emulating the Broadway show Hamilton. But they discovered they were out of their depth.
“We realized pretty quickly that we probably are not the right people to be writing a musical,” Turkewitz said. “Because we have no musical talent.”
Instead, they recruited Toby Singer, the congregation’s former music director and a Brooklyn-based composer, to write the script and songs.
The resulting show follows the arc of the real-life Kahol Kadosh Beth Elohim cantor, Gustavus Poznanski, who had been hired by the congregation in 1836 partly for his traditionalist bona fides.
But Poznanski ended up aligning with those who sought to modernize the synagogue. He supported the installation of the organ, conducted services in English rather than Hebrew, and advocated for observing just one Passover Seder instead of two.

Born in Poland and educated in Hamburg, Germany — where a Reform Jewish movement had already taken root — Poznanski saw the New World as a place where Jews could shape a distinctly American Jewish life.
That vision was captured in a famous speech Poznanski gave in 1841 — the inspiration for the title of the show. “This synagogue is our temple, this city our Jerusalem, this happy land our Palestine,” he said, later adding, “America is our Zion and Washington our Jerusalem.”
But not everyone in Charleston shared his vision. Appalled by the reforms championed by Poznanski, a group of congregants took the dispute to state court.
A judge ruled in favor of the organ’s installation — not because he necessarily agreed with playing music on Shabbat, but because the synagogue had voted for it. According to Turkewitz, it was one of the first appellate rulings in American history that affirmed the separation of church and state.
“The court basically held that judges can’t determine for a religion how to practice,” Turkewitz said. “How could the judge tell the Jewish community how to practice their religion when the Jewish community doesn’t even agree?”
Reckoning with slavery
For Singer, the organ controversy was only part of the story. As congregants argued over what progress looked like inside the sanctuary, the nation outside was hurtling toward civil war.
“I just couldn’t shake the feeling that this was a story about religious freedom couched within a larger story about not freedom, because this was taking place in antebellum Charleston,” Singer said. “I needed to write a story that dealt with that and sat with the fact that the Jewish community of the South was complicit in the slave trade and was involved in it.”
Many of the founding members of Kahal Kadosh Beth Elohim came to Charleston to participate in the slave trade. And after the congregation’s first synagogue was destroyed in a fire, enslaved people built the replacement in 1840 — the grand Greek Revival structure that still stands today.

That history is woven throughout Happyland. In the musical, Poznanski grapples with the fact that his wife, Hetty, owns slaves. The second act takes place during a Passover Seder on the eve of the Civil War, as the characters confront the hypocrisy of celebrating Jews’ liberation from slavery in Egypt while slaves labor in their own home.
“Some people in the audience are going to see their great, great, great grandparents depicted on stage, because we still have Charleston Jews who are descendants of those Jews of the 1840s,” Siegler said. “I think some Jews don’t necessarily want to watch a musical about their ancestors owning slaves.”
Poznanski eventually resigned from his position, unable to bridge the divide between the traditionalist and reformist factions of the synagogue. A century later, in the 1960s, Rabbi Burton Padoll was forced to resign from the congregation after members objected to his support for the Civil Rights movement.
Today, the synagogue has made efforts to acknowledge that painful past, erecting a monument outside the congregation commemorating the enslaved people who built it.
For Siegler, the conflicts over slavery and religious reform share a common thread: how communities respond when long-held practices are challenged.
“One is a public fight over the organ, and then the other is this kind of family argument at the Seder table about owning enslaved people,” he said. “They actually are narratively linked by this idea of, what do we do to feel safe and secure?”
The post An organ divided a synagogue. The fallout helped create Reform Judaism. appeared first on The Forward.
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A conference in Warsaw focuses on Jewish languages
דער ייִדישער מוזיי „פּולין“ אין וואַרשע האָט לעצטנס דורכגעפֿירט אַ קאָנפֿערענץ וועגן ייִדישע שפּראַכן, אין שײַכות מיט דער צײַטווײַליקער אויסשטעלונג אויף דער זעלביקער טעמע, „דער כּוח פֿון ווערטער“.
כאָטש די קאָנפֿערענץ, וואָס איז פֿאָרגעקומען פֿונעם ערשטן ביזן דריטן יוני, האָט אין פּרינציפּ באַהאַנדלט אַלע ייִדישע לשונות, האָט דער מוזיי אין וואַרשע — די אַמאָליקע הויפּטשטאָט פֿונעם אייראָפּעיִשן ייִדישלאַנד — באַשטימט, אַז די פֿאָרשערס זאָלן רעדן מערסטנס וועגן ייִדיש. 14 פֿון די 27 רעפֿעראַטן האָבן באַהאַנדלט די ייִדישע קולטור אויף ייִדיש; 3 וועגן העברעיִש; 2 וועגן לאַדינאָ; 2 וועגן פּויליש, און נאָר 1 וועגן אַנדערע שפּראַכן: דזשוהורי (די שפּראַך פֿון די באַרג־ייִדן אין די קאַווקאַזן), עספּעראַנטאָ, ייִדיש־אַראַביש אין מאָראָקאָ, דײַטש, רוסיש און סערבאָ־קראָאַטיש.
אַלע רעפֿעראַטן האָט מען געהאַלטן אויף ענגליש.
לויט מײַן מיינונג וואָלט געווען אינטערעסאַנטער צו הערן וועגן ייִדיש דווקא אין אַ ברייטערן קאָנטעקסט, ווען מע נעמט אויך אַרײַן אַנדערע ייִדישע און נישט־ייִדישע שפּראַכן און קולטורן. עס זענען פֿאַראַן אַ סך פּאַראַלעלן און קאָנטראַסטן, וואָס וואַרפֿן זיך אין די אויגן, ווען ייִדישיסטן קוקן אַרויס פֿון די אייגענע דלתּ אַמות.
די הויפּטרעדע האָט געהאַלטן חנה פּולין־גלאַי (אוניווערסיטעט פֿון אַמהערסט), וועגן דער טעמע פֿון איר נײַ בוך: חורבן־ייִדיש, ד״ה די נײַע ווערטער און אויסדרוקן וואָס זענען אויפֿגעקומען אין די געטאָס און לאַגערן. כאָטש די לעקציע איז געווען אינטערעסאַנט האָט זיך מיר געפֿילט אַ ביסל אומהיימלעך צו הערן וועגן די דאָזיקע ווערטער אין „פּולין“־מוזיי, וואָס געפֿינט זיך ממש אויפֿן שטח פֿון דער אַמאָליקער וואַרשעווער געטאָ.
עס איז נישטאָ קיין אָרט צו דערציילן וועגן אַלע רעפֿעראַטן, אָבער וועגן עטלעכע לוינט זיך אָפּצוגעבן אַ באַריכט.
מאַטשעי ראַטאַיטשיק (פּויזנער אוניווערסיטעט) האָט גערעדט וועגן עטלעכע פּרוּוון במשך פֿון דער געשיכטע צו שרײַבן העברעיִש מיט לאַטײַנישע אותיות. איתּמר בן־אַבֿי (בן־ציון בן־יהודה), דער זון פֿונעם גרויסן באַנײַער פֿון העברעיִש, אליעזר בן־יהודה (אליעזר יצחק פּערלמאַן), איז געווען דער ערשטער געבוירענער רעדער פֿון העברעיִש אין דער מאָדערנער תּקופֿה. אין די 1920ער און 1930ער יאָרן האָט ער אַרויסגעגעבן עטלעכע ביכער און זשורנאַלן אויף טראַנסליטעראַציע, אַרײַנגערעכנט אַ באַנד זכרונות, „אַבֿי“ (ד״ה „מײַן טאַטע“; געשריבן „Avi“). זאבֿ זשאַבאָטינסקי, דער באַרימטער פֿירער פֿון די רעוויזיאָניסטן, האָט אין אַ געוויסער תּקופֿה געשטיצט די רעפֿאָרעם — אָבער צום סוף האָט זיך עס נישט אָנגענומען. העברעיִש איז געבליבן העברעיִש — מיטן ייִדישן אַלף־בית.
הילה שלם בהרד (תּל־אָבֿיבֿער אוניווערסיטעט) האָט דערציילט וועגן די שפּראַכן פֿון די „מעברות“ (די פּליטים־לאַגערן), וווּ עטלעכע הונדערט טויזנט נײַע עולים קיין ארץ־ישׂראל האָבן געוווינט, ווען זיי זענען ערשט אָנגעקומען אין לאַנד אין די יאָרן 1948־1951. אַזוי ווי די ייִדן זענען געקומען פֿון אַ סך פֿאַרשידענע לענדער, האָבן זיי אָפֿט נישט געהאַט קיין בשותּפֿותדיקע שפּראַך. אַ מאָל האָט איין געוויסע שפּראַך דאָמינירט; למשל, אין איין לאַגער איז די הויפּטשפּראַך געוואָרן בולגאַריש, דערפֿאַר ווײַל עס האָבן דאָרט צופֿעליק געוווינט אַ סך ייִדן פֿון בולגאַריע. אין אַנדערע לאַגערן האָט מען גערעדט אַ מין העברעיִש. אַ מאָל האָט זיך אַנטוויקלט אַ מין פּידזשין, אַ געמישטע שפּראַך, אָדער ייִדן האָבן גערעדט מיט די הענט.
חיה־רחל נאָווע, אַ לינגוויסטקע בײַם פֿאָרדהאַם־אוניווערסיטעט, האָט פֿאַרגליכן די עפֿנטלעכע שילדן אויף ייִדיש און לשון־קודש אין די חסידישע ייִשובֿים אין מאָנסי און קרית־יואל. קרית־יואל איז געשאַפֿן געוואָרן ווי אַן אָפֿיציעל חסידיש שטעטל און די עפֿנטלעכע שפּראַך און אַ סך שילדן זענען פֿון תּמיד אָן געווען אויף ייִדיש. מאָנסי, ווידער, איז אַ געמישטע שטאָט; פֿריִער האָבן דאָרט געוווינט אַ סך „מאָדערנע“ ייִדן, נישט קיין חרדים, זענען אַלע שילדן במילא געווען אויף ענגליש. צו ביסלעך איז די שטאָט געוואָרן וואָס מער חסידיש, און אין די לעצטע 10־20 יאָר האָט מען אָנגעהויבן הענגען שילדן אויף די געשעפֿטן און אויף די ווענט אין ייִדיש און לשון־קודש. דאָס איז אַ סימן פֿונעם נײַעם שטאָלץ פֿון די חסידים דאָרט, וואָס פֿילן, אַז זיי דאַרפֿן זיך מער נישט באַהאַלטן הינטער ענגלישע שילדן. די געגנט איז געוואָרן זייערע.
שפּעטער האָט נאָווע באַמערקט, אַז אין דער ייִדישער געגנט אין אַנטווערפּן, למשל, זענען כּמעט נישטאָ קיין שילדן אויף ייִדיש אָדער לשון־קודש. דאָס ווײַזט מסתּמא אַרויס די אומזיכערקייט פֿון די אַנטווערפּענער חסידים, וואָס ווילן זיך נישט וואַרפֿן אין די אויגן.
שירה פֿריד, וואָס האָט נאָר וואָס פֿאַרענדיקט אַ דאָקטאָראַט בײַם העברעיִשן אוניווערסטטעט, האָט געלייענט אַ רעפֿעראַט וועגן די „בית־יעקבֿ“־שולן פֿאַר פֿרומע מיידלעך, וואָס שׂרה שנירער האָט אָנגעהויבן שאַפֿן אין קראָקע אין 1917. שנירער האָט איבערגערעדט די גרויסע רבנים פֿון איר תּקופֿה, די פֿירערס פֿון דער „אַגודה“, די נײַע אָרטאָדאָקסישע פּאָליטישע פּאַרטיי, און זיי האָבן באַשלאָסן צו שטיצן „בית־יעקבֿ“. שנירער און די לערערינס אין די שולן האָבן די גאַנצע צײַט באַקעמפֿט די לינגוויסטישע אַסימילאַציע, ווײַל אַ סך פֿרומע מיידלעך האָבן דעמאָלטס שוין גערעדט צווישן זיך אויף פּויליש. אין זייער קאַמף פֿאַר ייִדיש האָבן זיי אַדאָפּטירט דעם „אָרטאָדאָקסישן אויסלייג“ פֿון שלמה בירנבוים, דעם באַקאַנטן בעל־תּשובֿה און ייִדיש־פֿאָרשער פֿון ווין, וואָס איז געוואָרן דער ערשטער ייִדיש־פּראָפֿעסאָר אין האַמבורג אין 1922.
קלמן ווײַזער, אַ היסטאָריקער און ייִדישיסט בײַ יאָרק־אוניווערסיטעט אין טאָראָנטאָ, האָט ווײַטער גערעדט וועגן בירנבוים און וועגן זײַן אויסלייג. נאָך דער מלחמה, איז בירנבוים געוואָרן אַ ביסל אָפּגעפֿרעמדט פֿון זײַנע אַמאָליקע פֿרײַנד אין דער אַגודה און „בית־יעקבֿ“. די אַגודה האָט געפֿירט אַ מער פּראַגמאַטישע פּאָליטיק לגבי מדינת־ישׂראל און עבֿרית. די אַגודיסטן זענען געווען צופֿרידן זיך צו באַטייליקן אין דער ישׂראל־רעגירונג און צו נעמען די מלוכישע געלטער פֿאַר זייערע אינסטיטוציעס. דערפֿאַר האָט ייִדיש גיך פֿאַרלוירן זײַן חשיבֿות בײַ זיי און דער יונגער דור איז גיך אַריבער אויף דער לאַנדשפּראַך: עבֿרית אין ישׂראל, און ענגליש אין אַמעריקע. בירנבוים, ווידער, איז געבליבן אַ שאַרפֿער קעגנער פֿונעם ציוניזם און פֿון עבֿרית. אָבער צוליב עפּעס אַ סיבה האָט ער נישט געזוכט קיין קאָנטאַקטן מיט די אונגערישע חסידים (למשל, סאַטמאַר), וואָס האָבן געהאַט אַן ענלעכע שטעלונג און וואָס האָבן ווײַטער גערעדט ייִדיש.
הגם די רעפֿעראַטן זענען געווען אויף אַקאַדעמיש ענגליש, נישט אויף קיין ייִדישער שפּראַך, האָט מען די שמועסן אין די קאַווע־הפֿסקות געפֿירט אויך אויף עבֿרית, פּויליש און אַוודאי — ייִדיש. שלמה בירנבוים וואָלט געווען שטאָלץ.
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In David Baerwald’s epic tale of espionage and wartime horrors, family history is stranger than fiction
“When I started out writing this book, my model wasn’t James Clavell,” David Baerwald said with a laugh, as he paused for a smoke break at a waterfront picnic table in his current hometown of Kingston, New York. “It was more like Bernard Malamud, or something; it was this kind of interior, depressing thing about a family coming to grips with its crimes — the hazards of epigenetic traumatic memory in a family, and what it does to people. It was a much more personal tale, you know? I wasn’t really thinking of this huge, swashbuckling thing.”
The Fire Agent, Baerwald’s debut novel, is indeed a huge, swashbuckling affair, an epic, massively entertaining and often gut-punchingly horrifying tale of international espionage spanning four continents, two world wars and countless collisions between heartfelt idealism and the harsh realities of human behavior over its 600 pages. Though some of its characters and most of its conversations are fictional, The Fire Agent is firmly grounded in actual historical events and figures both well-known and obscure — some of which are truly stranger than fiction.
“I would not have dared to make up most of this,” Baerwald said with a shrug. “Some of the characters are so over-the-top, they’re like super-villains from a Bruce Lee movie or Get Smart. The Black Dragon Society? Treasure hoards of Chinese gold? That all sounds ridiculous, like something out of Terry and the Pirates, or fucking Indiana Jones. But it all happened! I really wanted to provide people with clues, so that they could look into the actual history, because I found it so interesting.”
Much of The Fire Agent’s plot is based around the life and career of Ernst Baerwald, the author’s actual grandfather, a German Jew who spent several decades in Japan — ostensibly working as a liaison for the German chemical conglomerate IG Farben, though the position served as cover for his extensive and deeply impactful espionage activities on behalf of the German (and later the United States) government. Long dead by the time his grandson was born in 1960, Ernst rarely came up in family conversation. “He went largely unrecognized in his lifetime,” said Baerwald. “Nobody ever really talked about him, and from what people would tell me about my grandfather, I had the impression that he was this kind of bum that sold ink on the streets in Tokyo. I had no idea that he’d led this crazy life!”
It wasn’t until about eight years ago, when Baerwald was cleaning out his parents’ wildfire-threatened West Los Angeles home, that he got an initial glimpse at Ernst’s actual occupation. “There were two boxes with a bunch of his papers that were in his office when he died,” Baerwald said. “They’d just been packed up and put away and buried under, like, 1960s-era skis and gardening equipment. In fact, I was gonna throw them away without looking at them; I was like, ‘Well, I’ve lived long enough without them.’ But this woman that was working with me, archiving the things in the house, she was like, ‘Well, let’s have a look.’”
Along with Ernst’s diaries and letters, Baerwald found maps and photographs of Japan, a Samurai sword and a miniature spy camera from the 1930s, and a speech that his grandfather had given to a U.S. government-run spy school in San Francisco in 1943. “I realized that there was, in fact, a huge story here that I needed to uncover,” Baerwald recalled. “That speech to the spy school was really the map to a huge portion of what I was soon to be researching. I didn’t know where it would take me, I didn’t know what it was for; I just knew that that was what I had to do, and suddenly that became my only thing in life.”

Baerwald is singer-songwriter, multi-instrumentalist and film and TV composer best-known for Boomtown, his platinum-selling 1986 album by David & David, his duo with musician and producer David Ricketts, as well as his Golden Globe-nominated song “Come What May” from the Moulin Rouge! Soundtrack. His songs have been recorded by such disparate luminaries as Waylon Jennings, Sheryl Crow, Susanna Hoffs, Fishbone and Olivia Newton-John, but Baerwald said that writing a novel felt surprisingly natural for him.
“My first role was research, not writing,” he said. “But I did write some scenes just to see if I could do it, to see if I could actually write longform without meter or rhyme schemes, and it was like stepping into a warm, welcoming seat. You can get to feeling pretty claustrophobic as a songwriter; I’d accumulated a lot of rules for myself over God knows how many decades of doing that, just to survive — practices that I had acquired, mindsets — and I was happy to let them go, frankly. And I realized that there were a lot of things that I learned from not just lyric writing, but composition, that applied to writing a novel. When you’re composing for monophonic instruments like flutes or strings, they play the chords together as a group, but they’re each playing individual lines; and when you’re structuring complicated human interactions, that kind of muscle memory is really handy.
“To me, plots are like chord changes,” he continued. “They’re signifiers for change, but the real change is happening within the chord. It’s actually like a thousand minnows swimming in vaguely the same direction, rather than these monolithic events that proceed one after the other; there’s always a certain individuality in their movement. So if you think about characters like, ‘Here’s the cello section, and here’s the percussion,’ or whatever, it enables you to structure these sort of complicated scenes where everybody’s got some agenda, and everybody’s got their own melody that they’re singing.”
And as Ernst’s improbably cinematic life gradually unfolded for Baerwald through the diaries and correspondence of his grandfather and other family members (including Baerwald’s father Hans, who taught political science and Japanese studies at UCLA for 30 years), the plot of The Fire Agent fell into place. “I didn’t really need to outline the plot, because I already had the outline. It was his life — and it was like, ‘Wherever he goes, I go,’” he said with a laugh. “I just did research along the way to find out what he was doing and what was happening around him. Whether there’s a huge earthquake or whether there’s a plague or whether there’s a war, it kind of gives you the plot point, right there.”
Far more challenging for Baerwald was dealing with the “emotional rollercoaster” of researching the many soul-crushing horrors that his grandfather witnessed (and, in some cases, was directly involved in) as a soldier, citizen and spy. “I would find myself just weeping more than once,” he said. “You just find yourself coming across these artifacts that really take you into the historical moment, and it’s really powerful. I remember I was in the rare books library at Columbia, looking at my uncle’s papers, and there was a letter from one of the soon-to-be-dead fighters during the Lublin Massacre, and it’s 28 pages of just savagery. So I’m sitting there, reading the details of this doomed-yet-heroic effort, and I feel this little tap on my shoulder, and this girl says, “Excuse me, Sir, I’m sorry — there’s no crying on the manuscripts.’”
Indeed, one of the major themes running through The Fire Agent is mankind’s innate ability to solve a major problem while creating even worse ones with the solution. Early on in the story, Ernst is present at the unveiling of the Haber-Bosch process, the revolutionary industrial development which enabled man to produce synthetic ammonia on a grand scale — a discovery which then allowed the industrial synthesis of nitrogen fertilizers, which were desperately needed by farmers across the globe at the beginning of the 20th century. Unfortunately, while this discovery saved humanity from worldwide famine, the industrial-scale production of ammonia and ammonium nitrate also resulted in tremendous carnage on the battlefield and elsewhere.

“I knew that there was going to have to be some reference in the book to the transformation from life-giving fertilizers to life-taking gunpowder and phosgene gas,” said Baerwald. “The Haber-Bosch process has made the lives of the probably 7 billion people alive today possible, but it’s bleached the coral in the ocean, and the high-pressure tests that emerged from it ultimately fueled the Nazi air force and tanks and trucks…
“There are a lot of scientists in my family,” he said, “and one of them said something to me once that I put in Albert Einstein’s mouth in the book: ‘Look at us — we’re in the dreamiest of sciences, astrophysics, and what are we doing? We’re making missile trajectories and warheads.’ And that’s been a kind of a refrain in my family for my whole life, this awful feeling of being trapped in a sociopathic system that takes everything beautiful and turns it into a weapon somehow, that takes brotherhood and camaraderie and turns it into teams and armies, and takes love and turns it into prostitution.
“One of the reasons I chose the music business was that I didn’t want to be part of all that. I thought, ‘Even at its very worst, at least I’m not making weapons!’” Baerwald said. “But apparently, I am! Ultimately, the record companies started merging with multinational corporations who made fucking nuclear weapons, and now Spotify has gobbled up all my friends’ livelihoods and is investing in AI weapons. You can’t get away from this shit!”
Though he’s currently busy promoting The Fire Agent, Baerwald says that a sequel is already in the works, one which will include material cut from the first novel. “I’ve been like a guy chasing a piece of paper across a windy field for like seven years,” he said. “The full story was always just slightly out of reach — for the 600 pages that I ended up with, I wrote probably 1400. I wanted to take The Fire Agent up to 1980, but I realized that there was no way I’d physically able to do it; I honestly thought I was going blind by the end of it. But now I’m really looking forward to working on the next one.”
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