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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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Yiddish study and research in Amsterdam — a long history
אַמסטערדאַם און די ייִדישע שפּראַך האָבן אַ לאַנגע בשותּפֿותדיקע געשיכטע. ווייניק מענטשן ווייסן אַז ייִדיש־רעדערס לעבן אין האָלאַנד זײַט דעם 17טן יאָרהונדערט, און אַז זײַט דעם מיטן צװאַנציקסטן יאָרהונדערט װערט די שפּראַך געפֿאָרשט און, מיט איבעררײַסן, געלערנט, אינעם אַמסטערדאַמער אוניװערסיטעט.
לעצטנס האָט זיך געענדיקט די דרױסנדיקע סובװענץ, וואָס האָט געשטיצט די ייִדיש־פּראָגראַם אינעם אוניווערסיטעט און דעם קומענדיקן זמן װעט מען קײן ייִדיש־קורסן נישט לערנען. אַ נײַע דערװײַליקע לײזונג איז, דאַכט זיך נאָענט, נאָר די דאָצענטן און סטודענטן האָפֿן אַז די פֿאַקולטעט־פֿאַרװאַלטונג װעט װאָס פֿריִער גיבן די ייִדישע שפּראַך אַ פֿעסטן אָרט אין דער לערן־פּראָגראַם.
ס׳איז דאָ אַ סך צו דערציילן וועגן דער געשיכטע פֿון ייִדיש אין אַמסטערדאַם. אינעם 17טן און 18טן יאָרהונדערט איז די שטאָט געװען דער װעלטצענטער פֿון דער ייִדישער דרוקאַרבעט. די סאַמע ערשטע ייִדישע צײַטונג, די „דינסטאַגישע און פֿרײַטאַגישע קוראַנטן“, האָט מען טאַקע געדרוקט אין אַמסטערדאַם אין 1686 און 1687.
אין משך פֿונעם 19טן יאָרהונדערט, אונטער דער השפּעה פֿון דער דעמאָלט אײַנגעפֿירטער האָלענדישער שפּראַך־געזעץ־געבונג, איז דער דיאַלעקט מערבֿ־ייִדיש בהדרגהדיק פֿאַרשװוּנדן געװאָרן. לויטן געזעץ האָט מען קינדער געדאַרפֿט לערנען בלױז אױף האָלענדיש און די דרשות אין שיל האָט מען געמוזט האַלטן אױף האָלענדיש.
סוף 19טן יאָרהונדערט האָט זיך דער מצבֿ געביטן ווען ייִדישע אימיגראַנטן פֿון מיזרח־אײראָפּע האָבן מיטגעבראַכט זייער מיזרח־ייִדישן דיאַלעקט. ביזן הײַנטיקן טאָג קען מען הערן די השפּעה פֿון האָלענדיש ייִדיש אױף דער אַמסטערדאַמער גאַס ווי, צום בײַשפּיל, אינעם באַקאַנטן צונאָמען פֿון דער שטאָט אַמסטערדאַם: „מקום“ (אָרט).
דער אַרבעטער־קולטור־פֿאַראײן „אַנסקי“, וואָס איז געגרינדעט געוואָרן אין 1920, איז אַזש ביז אין די 1970ער יאָרן געװען אַ װיכטיקער קולטור־צענטער פֿאַר די ייִדיש־רעדערס אין האָלאַנד. דרײַ פֿערטל פֿון די ייִדן אין לאַנד האָבן נישט איבערגעלעבט דעם חורבן. פֿון דעסטוועגן איז אין האָלאַנד נאָך דער צװײטער װעלט־מלחמה אַלע מאָל געװען אַ קלײנער סכום ייִדיש־רעדערס. עד־היום לערנט מען אַ טייל פֿון די לעקציעס אין דער פֿרומער ייִדישער שול „חדר“ אױף ייִדיש.
דער אינטערעס צו דער שפּראַך האַלט אין איין װאַקסן. אַ צאָל װעלטלעכע ייִדיש־רעדערס, װאָס אַ גרױסער טײל פֿון זײ האָבן זיך געלערנט די שפּראַך ווי דערוואַקסענע, באַטײליקן זיך הײַנט אין ייִדיש־לײענקרײַזן אין פֿאַרשיידענע שטעט. במשך פֿון די לעצטע 20 יאָר זענען אַ רײ קלאַסישע ייִדישע ליטעראַרישע װערק איבערגעזעצט געװאָרן אױף האָלענדיש. עס װערט אַרױסגעגעבן די ליטעראַרישע צײַטשריפֿט „די גאָלדענע פּאַװע“ (דער המשך פֿונעם אַמאָליקן זשורנאַל „גרינע מדינה“) און די שפּראַכקורסן אינעם אַמסטערדאַמער אוניװערסיטעט האָבן זיך די פֿאַרגאַנגענע פֿיר יאָר אַרױסגעװיזן פּאָפּולער ביז גאָר.
זײַט די 1960ער יאָרן האָט זיך אַמסטערדאַם אויך אַנטװיקלט ווי אַ לעבעדיקער און פּראָדוקטיװער פֿאָרשצענטער פֿון דער ייִדישער שפּראַך. טאָגטעגלעך אַרבעט מען איבערן סאַמע גרעסטן צוויישפּראַכיקן ייִדישן װערטערבוך — דעם אָנלײַן „ייִדיש־האָלענדישן װערטערבוך“, צונויפֿגעשטעלט פֿון יוסטוס וואַן דער קאַמפּ. אָנהייב מײַ זענען אַרײַנהאַקערס אָנגעפֿאַלן אויפֿן ווערק אָבער הײַנט איז עס שוין ווידער צוטריטלעך. װאַן דער קאַמפּ האָט געזאָגט, אַז קײן דאַטן זענען, צום גליק, נישט פֿאַרלױרן געגאַנגען.
במשך פֿון דער געשיכטע האָבן אַ רײ ייִדיש־רעדערס אין אַמסטערדאַם געזאַמלט אָרטיקע ייִדישע אױסדרוקן און וועלטסווערטלעך. אין מיטן 19טן יאָרהונדערט האָט יונה ל. פֿאָרזאַנגער צונויפֿגעקליבן חנעװדיקע װערטלעך פֿון די האלענדישע ייִדן און זײ געניצט אין אַ מעשׂה װעגן די איבערלעבונגען פֿון אַן אָרעמען גאַסן־מוזיקאַנט. אַ סך פֿון די שפּריכװערטער זענען שפּעטער אַריבער אױף האָלענדיש, לדוגמא „זײַן תּחת ברענט, מוז ער אױף די בלאָסטערס זיצן“ (װער עס טוט שלעכטס, מוז „טראָגן“ די קאָנסעקװענצן).
אין אַנדערע אױסדרוקן זענען ייִדיש און האָלענדיש צונױפֿגעמישט געװאָרן, ווי למשל אין דעם װערטל װאָס כאַראַקטעריזירט די באַציִונגען אין דער אַמסטערדאַמער ייִדישער קהילה: „װען קהל שפּילט דע באַס (בעל־הבית), שנעלט מער דער פּרנס פֿאָר דען נאַז.“ (װען קהל שאַפֿט זיך, שנעלט מען דעם פּרנס אין דער נאָז.)
אין אַ סך ייִדישע שטיבער קען מען געפֿינען האַרטאָג בײמס ביכער װעגן דעם האָלענדיש־ייִדישן װאָקאַבולאַר. ביים, אַ האָלענדישער לערער היסטאָריקער, האָט צונױפֿגעשטעלט אַ װערטערביכל פֿונעם האָלענדישן ייִדיש (Resten van een taal) און אַ זאַמלונג אױסדרוקן און שפּריכװערטער (Jerosche). די צװײ ביכער זענען געװען באַליבט בײַם ברײטן ייִדישן עולם.
זײַט 1964 זענען אַ צאָל געניטע ייִדיש־לערערס געווען אויפֿן פֿאַקולטעט פֿונעם אוניווערסיטעט: צו ערשט, לעאָ פֿוקס, און דערנאָך — רענאַ פֿוקס מאַנספֿעלד. אין 2005 האָט שלמה בערגער פֿאַרנומען די פּראָפֿעסור „ייִדישע שפּראַך און קולטור“ ביז ער איז ניפֿטר געװאָרן אין 2015.
אַ רײ דיסערטאַציעס װעגן ייִדיש זענען די פֿאַרגאַנגענע יאָרצענדליקער פֿאַרטײדיקט געװאָרן. הילדע פּאַך האָט געפֿאָרשט די ערשטע ייִדישע צײַטונג אין האָלאַנד, „די דינסטאַגישע און פֿרײַטאַגישע קוראַנטן“. באַרט װאַלעט האָט אַנאַליזירט די ייִדישע היסטאָריאָגראַפֿיע אין האָלאַנד; זײַדמאַן מאַוער האָט אָנגעשריבן אַ דאָקטאָר־אַרבעט װעגן פֿרי־מאָדערנער מעדיצינישער ליטעראַטור און אָקערשט האָט מאַריאַנע אָסטינג באַקומען אַ דאָקטאָראַט פֿאַר איר שטודיע װעגן דעם ניסתּרס ראָמאַן „די משפּחה מאַשבער“.
אין אַן אַרטיקל אינעם „פֿאָרװערטס“ דעם פֿאַרגאַנגענעם מײַ האָט פֿיליפּ שוואַרץ געשריבן אַז די אַמסטערדאַמער פֿאָרשערס פֿון ייִדיש און ייִדישע לימודים האָבן זיך ביז אַהער אײַנגעשפּאַרט „אין העלפֿאַנדבײן־טורעמס“. איך בין נישט מסכּים. אַדרבא, עס זענען כּסדר געװען און אַנטשטאַנען נײַע פֿאַרבינדונגען צװישן ייִדיש־רעדערס און דער ייִדיש־פֿאָרשונג און צװישן דער ייִדישער קולטור־ירושה און דער לעבעדיקער שפּראַך.
פֿון 2023 ביז 2025 האָבן די אַמסטערדאַמער ייִדיש־סטודענטן אין אײנעם מיט זײַדמאַן מאַוער צוגעגרייט און אויפֿגעפֿירט פּורים־שפּילן אױף ייִדיש: קודם־כּל אין אַ קלאַסצימער אין אוניװערסיטעט, און אין 2025 — אין טעאַטער. זײ האָבן באַװיזן צוצוציִען צוקוקערס פֿון האָלאַנד, דײַטשלאַנד און ישׂראל. אינעם פּראָיעקט „די ייִדישע שטאָט“ האָבן פֿאָרשערס און אײַנװױנערס פֿון אַמסטערדאַם צוזאַמענגעאַרבעט, פּובליקירט פּאָדקאַסטן און מיט עפֿנלטעכן סוכּה־פּראָיעקט אין 2023 און 2024 ממש צוריק אַרײַנגעשטעלט די ייִדישע געשיכטע אין שטאָט.
אַ סך סטודענטן און לערער זענען שטאַרק אַנטוישט וואָס מע האָט אָפּגעשאַפֿן די ייִדיש־קורסן און זײַדמאַן מאַוער וועט אָנהייבנדיק אין סעפּטעמבער לערנען אינעם בר־אילן אוניװערסיטעט אין ישׂראל.
„די ייִדישע שפּראַך איז אַן אינטעגראַלער טײל פֿון די ייִדישע לימודים אינעם אַמסטערדאַמער אוניװערסיטעט,“ האָט געזאָגט באַרט װאַלעט, אַ פּראָפֿעסאָר דאָרט פֿון ייִדישע לימודים. „כּדי אױפֿצוזיגלען די רײַכע אַמסטערדאַמער ייִדישע קאָלעקציעס קען מען זיך נישט באַגײן אָן אַ קענשאַפֿט פֿון דער ייִדישער שפּראַך.“
אירענע זװיפּ, אַ פּראָפֿעסאָרין פֿון העברעיִש און אַראַמיש, האָט צוגעגעבן אַז זי און אַנדערע האָבן גוטע האָפֿענונגען אױף פֿינאַנציעלן שטיץ דורך ברײטהאַרציקע יחידים.
„די געשיכטע פֿון ייִדיש אין אַמסטערדאַם האָט זיך נאָך לאַנג נישט געענדיקט,“ האָט וואַלעט געזאָגט.
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A smaller, scarred Maccabiah Games opens in Israel, carrying the weight of Oct. 7 and war
(JTA) — JERUSALEM — Just days before the start of the Maccabiah Games, the Jewish sports competition held every four years in Israel, Australia was officially out of the competition.
Australia had canceled its official delegation — typically one of the largest — during Israel’s war with Iran. In early June, its organizing group said it could not flout the Australian government’s designation of Israel as a danger zone.
But on Sunday, with the war on hold amid peace deals announced by the United States, Maccabi Australia reversed course. On Wednesday, 14 Australian athletes marched behind the Australian flag into Teddy Stadium in Jerusalem, where they are competing in six sports across two weeks of play.
Australia’s about-face reflects the uncertainty that has plagued the quadrennial “Jewish Olympics” for more than a year, diminishing the number of athletes and countries participating and making it unusually challenging for their supporters to attend from abroad. Organizers say about 5,000 athletes are competing from 55 countries, compared to 10,000 in 2022, when U.S. President Joe Biden joined the opening festivities.
The 2022 Games marked a triumphal return after a year’s delay due to the pandemic. This year’s competition, too, followed a delay: Three weeks before play was set to start in 2025, organizers understood there was no way to bring thousands of Jewish athletes to Israel. Israel was at war with Iran, the government had declared an emergency, and airlines had stopped flying. They postponed — never expecting that conditions would be similar in the months ahead of the Games.
“We were sure that things would be much better by now,” said Roy Hessing, Maccabiah’s chief executive. “The only really good thing that has happened since then is that all the hostages are back.”
Signs of the postponement, and the wrenching years since the last Maccabiah, were omnipresent at Wednesday night’s opening event, starting with the logo for the Games, which features a “25.”
Former hostages took part in the ceremony, including IDF spotter Daniella Gilboa and the American-Israeli soldier Edan Alexander, who both performed with Israeli singer-songwriter Idan Raichel.
The ceremony also included wounded soldiers and representatives of Irgun Nechei Zahal, Israel’s official organization for disabled veterans, as well as recognition of several athletes, including swimmer Eden Zimri, who were killed on Oct. 7.
Members of the French delegation carried shirts featuring Dan Elkayam, their football teammate who was killed in December’s shooting attack on a Hanukkah celebration in Sydney.
“Welcome to your home away from home,” Israeli President Isaac Herzog told attendees. “Your gathering together in Jerusalem, in this beautiful event, fills us with pride and charges this stadium with magnificent energy. … Each of you here is a winner, and I know you will have a great Maccabiah together, in unity and in love of Israel.”
In a sign of Israel’s internal tensions, Prime Minister Benjamin Netanyahu drew both applause and audible boos as he took the podium. The ceremony took place on the eve of the 1000th day since Oct. 7, with an election looming and the vast majority of Israelis critical of Netanyahu’s refusal to open a state commission of inquiry into the failures that led to the historic attack.
Netanyahu said he had “only one message” for attendees: “In the face of antisemitism, stand tall, stand proud, do not bend, do not bow, stand strong, stand together, and together we shall win. You are all winners here, we shall be winners in the world.”
Hessing said the decision to postpone rather than cancel the Games was essential as the event has only grown more important for Jewish communities abroad, where he said “antisemitism is raging,” and for Israelis still living with the fallout of Oct. 7 and the wars that followed.
“We must have some events that will give us some joy and hope,” he said.
About 3,000 athletes arrived from the Diaspora, joined by about 2,000 Israelis. Taiwan and the Philippines sent athletes for the first time, while the largest overseas delegation came from the United States, with more than 900 athletes, ranging in age from 14 to 87.
The U.S. cheering section is smaller than it might have been, as scarce and historically costly flights have made it hard for supporters to make the trip. Einav Rabinovitch Fox told the Jewish Telegraphic Agency from her home in Ohio that she and her family had hoped to accompany her son Adam, who is on the U15 football team, to the competition. But she was not eager to bring her family into a war zone, and then she could not secure plane tickets once hostilities ended.
“It was a) really expensive and b) a transportation nightmare,” she said. “It just became impossible.”
At the opening ceremony, a mother who came from Los Angeles to support her son, also on a soccer team, told JTA that she had lucked out by purchasing El Al tickets in 2025, well before prices shot up. But when her husband went to book his own tickets last month, the only options available cost more than $10,000. He stayed home.
In total, organizers expect the Games to bring roughly 9,000 visitors from overseas, many fewer than in 2022.
But Hessing said he was looking on the bright side: “We’re still talking about thousands of tourists that will come to Israel, will support the state of Israel, will be part of amazing ceremonies, amazing trips, volunteering, and the competitions, of course,” he said.
Over the past year, there were many moments when Hessing questioned whether the Games could or should go ahead.
“We had very tough times,” he said, pointing to March’s second round of fighting with Iran and ongoing hostilities on the northern border. “I said to myself, oh my gosh, are we doing the right thing?”
The postponement made the budget harder to close. Propelled in part by war, the dollar fell from about 3.7 shekels last summer to about 2.9 today, reducing the value of money raised abroad, while flight prices climbed sharply amid widespread cancellations and rising oil prices.
The combination raised costs for both the organization and the delegations, forcing the Maccabiah to secure additional funding from the Israeli government, philanthropists and the private sector companies to close the gap.
Meanwhile, it took months of reassurance to persuade some delegation leaders to come to Israel amid security concerns. Then, hundreds of athletes from around the world backed out in March, and some countries were unable to send official delegations because of travel warnings and insurance restrictions tied to Israel’s status as a war zone.
Some athletes from those countries decided to come anyway, Hessing said, competing as individuals rather than as part of a national delegation. But Great Britain canceled its youth delegation, sending only adult athat least a dozen countries that competed last time are not represented this year, including Canada, whose 700 athletes were the fourth-largest delegation in 2022.
“While we are saddened that our more than 300 delegates were unable to take part this year, our Maccabi spirit remains as strong as ever,” Maccabi Canada posted in an Instagram story on Wednesday promoting a livestream of the opening event. “Join us in watching the opening ceremony and cheering on all those competing.”
The only recent precedent for a much smaller Maccabiah, Hessing said, was in 2001, during the Second Intifada, when about 2,000 athletes came as suicide bombings were hitting Israeli buses and cities.
The Maccabiah began in 1932 with 390 Jewish athletes from 18 countries competing. More than nine decades later, Hessing said, the Games are still judged not only by the competitions but by what participants take back with them.
This year, he said, success will mean turning those who chose to come in wartime into “great ambassadors to the state of Israel,” sending them back to their communities “as leaders, as members, with pride, and most important, with a much stronger connection to Israel.”
For many participants, it will be their first time in the country, he said, with first-time visitors typically making up 65% to 70% of the Maccabiah and about 5% later immigrating to Israel.
For Hessing, the first test has already been met. The message he hears most often from athletes and their families is that they are grateful the Maccabiah was happening.
“The first thing people are saying when they land is thank you for not canceling the Games,” he said. “It’s going to be two weeks they will never forget.”
This article originally appeared on JTA.org.
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Looking for a precedent for the Supreme Court’s decisions? Try Germany in the 1930s.
In October 1936, German law professors held their annual meeting in Berlin. In his welcoming address, the meeting’s chairperson turned to the pressing issue of Jewish influence. “The Jew’s relationship to our intellectual work is parasitical, tactical and commercial,” he warned. Thanks to the Nazi state’s “healthy exorcism” of this malign presence from their profession, though, German “ethnic honor” would triumph over Jewish “cruelty and impudence.”
The chairperson was Carl Schmitt, the political philosopher whose prominence during the Nazi era earned him the moniker of the “crown jurist.” Neither his name nor his jurisprudence was cited by the Supreme Court’s Chief Justice John Roberts in his majority opinion in this week’s ruling in the case of Trump v. Slaughter. Nevertheless, this decision that, by neutering the independence of federal agencies like the FTC and FCC and stretching the already expansive powers of the president, makes for a distinct Schmittian chill.

As a young professor of constitutional law in Weimar Germany, Schmitt was as ambitious as he was accomplished, as prolific in his writings as he was pessimistic about parliamentary democracy. Nevertheless, though critical of the Weimar constitution, Schmitt was even more critical not just of the rise of political violence, but the concomitant rise of the Nazi Party and its leader, Adolf Hitler.
Come 1933, however, when Germany found itself under new management, Schmitt joined the Nazi Party and became one of Hitler’s most ardent advocates — a position that neatly dovetailed with his equally ardent hatred of Jews. As the political theorist Richard Wolin has noted in Theory and Society, Schmitt did not think the Nuremberg Laws went far enough; he demanded that existing marriages between Jews and non-Jews also be annulled and urged his fellow jurists, when quoting from works written by Jews, to label the authors as “Jewish.” (Published during the 2000s, Schmitt’s private diaries are a trove of antisemitic bilge.)
Though Schmitt distanced himself from politics in 1936 — scholars still debate the reasons — he never distanced himself from his support of the Nazi regime or its policies. With the defeat of the Third Reich in 1944, Schmitt was arrested not once, not twice, but three times as a possible candidate for the Nuremberg trials. Though his case was ultimately dismissed, he incurred a lifetime ban from teaching — a sentence that did not prevent the unrepentant Schmitt from continuing to write, transforming himself into the éminence grise of German conservative thought.

Since his death in 1985, Schmitt has enjoyed a growing reputation among arch conservative political and legal theorists — including dozens of applicants to the Heritage Foundation — to the dismay of liberal theorists like the late Jurgen Habermas. Schmitt’s early works in particular — Political Theology, The Concept of the Political, and The Guardian of the Constitution — have much bearing upon the jury-rigged jurisprudence of the six Republican sages who now sit on our Supreme Court.
Political Theology opens with a famous and oracular line: “Sovereign is he who decides the exception.” By this statement, Schmitt locates the source of sovereignty not with the people — after all, he did not write “Sovereign are they” — but with the individual who, by charisma and conviction, lays claim to power. If this sounds familiar, it should: Schmitt was a fan of the 17th century English philosopher Thomas Hobbes, whose book The Leviathan, makes the case for an authoritarian ruler.
In a word, Schmitt dismisses the legitimacy of natural law, which posits that our rights are found in human nature. But he also swats away positive law, which affirms that rights, not necessarily found in nature, are established and enforced by the state. For Schmitt, sovereign authority is instead embodied by that charismatic individual who cancels what had been law and employs violence, if necessary, to enforce his power and normalize the situation. Any binding order, Schmitt insists, is based not on natural rights or legal norms, but solely on that individual’s authority.
Such a claim echoes Hobbes’ line from the Leviathan that it “is not Wisdom but Authority that makes a law.” Not that the three justices named to the court by Trump would ever have the chutzpah to describe him as a fount of wisdom. But along with their Republican colleagues, they did have the chutzpah to dismiss nearly a century of legal precedent concerning the powers of independent federal agencies, and instead double down on their earlier decisions that had already, thanks to their dubious unitary executive theory, expanded the executive branch’s powers.
Schmitt’s The Concept of the Political reveals the danger of the fast and furious pace of these court decisions. Schmitt argues that the most fundamental political distinction is that between friends and enemies. This distinction has nothing to do with morality and everything to do with seeking and maintaining power. As the legal scholar Lars Vinx notes, Schmitt insisted that the essence of great leadership is to decide “which approach to legality or its opposite and which set of public enemies is in the interest of the nation.”
Few lines better capture the essence of politics according to Trump, just as it captures the foolishness and fearfulness of the majority on the Supreme Court. For the past 18 months, it has done its best to avoid being labeled a public enemy by our president. That it has so far been successful is a measure of just how far it has failed to defend our same nation and its constitution.
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