Uncategorized
From ‘how to’ to ‘why bother?’: Michael Strassfeld writes a new guide to being Jewish
(JTA) — “What the son wishes to forget the grandson wishes to remember.” That’s known as Hansen’s Law, named for the historian Marcus Lee Hansen, who observed that while the children of immigrants tend to run away from their ethnicity in order to join the mainstream, the third generation often wants to learn the “old ways” of their grandparents.
In 1973, “The Jewish Catalog” turned Hansen’s Law into a “do-it-yourself kit” for young Jews who wanted to practice the traditions of their grandparents but weren’t exactly sure how. Imagine “The Joy of Cooking,” but instead of recipes the guide to Jewish living had friendly instructions for hosting Shabbat, building a sukkah and taking part in Jewish rituals from birth to death. Co-edited by Michael Strassfeld, Sharon Strassfeld and the late Richard Siegel, it went on to sell 300,000 copies and remains in print today.
Fifty years later, Rabbi Michael Strassfeld has written a new book that he calls a “bookend” to “The Jewish Catalog.” If the first book is a Jewish “how to,” the latest asks, he says, “why bother?” “Judaism Disrupted: A Spiritual Manifesto for the 21st Century” asserts that an open society and egalitarian ethics leave most Jews skeptical of the rituals and beliefs of Jewish tradition. In the face of this resistance, he argues that the purpose of Judaism is not obedience to Torah and its rituals for their own sake or mere “continuity,” but to “encourage and remind us to strive to live a life of compassion, loving relationships, and devotion to our ideals.”
Strassfeld, 73, grew up in an Orthodox home in Boston and got his master’s degree in Jewish studies at Brandeis University. Coming to doubt the “faith claims” of Orthodoxy, he became a regular at nearby Havurat Shalom, an “intentional community” that pioneered the havurah movement’s liberal, hands-on approach to traditional practice. He earned rabbinical ordination from the Reconstructionist Rabbinical College when he was 41 and went on to serve as the rabbi of Congregation Ansche Chesed on the Upper West Side and later the Society for the Advancement of Judaism, the Manhattan flagship of Reconstructionist Judaism.
“To be disrupted is to experience a break with the past and simultaneously reconnect in a new way to that past,” writes Strassfeld, who retired from the pulpit in 2015. This week, we spoke about why people might find Jewish ritual empty, how he thinks Jewish practices can enrich their lives and how Passover — which begins Wednesday night — could be the key to unlocking the central idea of Judaism.
Our conversation was edited for length and clarity.
Jewish Telegraphic Agency: I wanted to start with the 50th anniversary of the “Jewish Catalog.” What connects the new book with the work you did back then on the “Catalog,” which was a do-it-yourself guide for Jews who were trying to reclaim the stuff they either did or didn’t learn in Hebrew school?
Michael Strassfeld: I see them as bookends. Basically, I keep on writing the same book over and over again. [Laughs] Except no, I’m different and the world is different. I’m always trying to make Judaism accessible to people. In the “Catalog” I was providing the resources on how to live a Jewish life when the resources weren’t easily accessible.
The new book is less about “how to” than “why bother?” That’s the challenge. I think a lot of people take pride in being Jewish, but it’s a small part of their identity because it doesn’t feel relevant. I want to say to people like that that Judaism is about living a life with meaning and purpose. It’s not about doing what I call the “Jewishly Jewish” things, like keeping kosher and going to synagogue. Judaism is wisdom and practices to live life with meaning and purpose. The purpose of Judaism isn’t to be a good Jew, despite all the surveys that give you 10 points for, you know, lighting Shabbat candles. It’s about being a good person.
So that brings up your relationship to the commandments and mitzvot, the traditional acts and behaviors that an Orthodox Jew or a committed Conservative Jew feels commanded to do, from prayer to keeping kosher to observing the Sabbath and the holidays. They might argue that doing these things is what makes you Jewish, but you’re arguing something different. If someone doesn’t feel bound by these obligations, why do them at all?
I don’t have the faith or beliefs that underlie such an attitude [of obligation]. Halacha, or Jewish law, is not in reality law. It’s really unlike American law where you know that if you’re violating it, you could be prosecuted. What I’m trying to do in the book is reframe rituals as an awareness practice, that is, bringing awareness to various aspects of our lives. So it could be paying attention to food, or cultivating attitudes of gratitude, or generosity, or satisfaction. My broad understanding of the festival cycle, for example, is that you can focus on those attitudes all year long, but the festivals provide a period of time once in the year to really focus on, in the case of Rosh Hashanah and Yom Kippur, for example, saying sorry and repairing relationships.
In “Judaism Disrupted: A Spiritual Manifesto for the 21st Century,” Michael Strassfeld argues that the challenge of each generation’s Jews is to create the Judaism that is needed in their time. (Ben Yehuda Press)
Passover is coming. Probably no holiday asks its practitioners to do so much stuff in preparation, from cleaning the house of every trace of unleavened food to hosting, in many homes, two different catered seminars on Jewish history. Describe how Passover cultivates awareness, especially of the idea of freedom, which plays an important part thematically in your boo
The Sefat Emet [a 19th-century Hasidic master] says Torah is all about one thing: freedom. But there’s a variety of obstacles in the way. There are temptations. There’s the inner issues that you struggle with, and the bad things that are out of your control. The Sefat Emet says the 613 commandments are 613 etzot, or advice, that teach us how to live a life of freedom. The focus of Passover is trying to free yourself from the chains of the things that hold you back from being the person that you could be, not getting caught up in materiality or envy, free from unnecessary anxieties — all these things that distract us or keep us from being who we could be.
The Passover seder is one of the great rituals of Judaism. We’re trying to do a very ambitious thing by saying, not, like, “let’s remember when our ancestors were freed from Egypt,” but rather that we were slaves in Egypt and we went free. And at the seder we actually ingest that. We experience the bitterness by eating maror, the bitter herb. We experience the freedom by drinking wine. We don’t want it just to be an intellectual exercise.
Unfortunately the seder has become rote. But Passover is about this huge theme of freedom that is central to Judaism.
I think some people bristle against ritual because they find it empty. But you’re saying there’s another way to approach rituals which is to think of them as tools or instruments that can help you focus on core principles — you actually list 11 — which include finding holiness everywhere, caring for the planet and engaging in social justice, to name a few. But that invites the criticism, which I think was also leveled at the “Catalog,” that Judaism shouldn’t be instrumental, because if you treat it as a means to an end that’s self-serving and individualistic.
Certainly rituals are tools, but tools in the best sense of the word. They help us pay attention to things in our lives and things in the world that need repair. And people use them not to get ahead in the world, but because they want to be a somewhat better person. I talk a lot these days about having a brief morning practice, and in the book I write about the mezuzah. For most Jews it’s become wallpaper, but what if you take the moment that you leave in the morning, and there’s a transition from home to the outside and to work perhaps, and take a moment at the doorpost to spiritually frame your day? What are the major principles that you want to keep in your mind when you know you’re gonna be stuck in traffic or a difficult meeting?
And a lot of traditional rituals are instrumental. Saying a blessing before you eat is a gratitude practice.
But why do I need a particular Jewish ritual or practice to help me feel gratitude or order my day? Aren’t there other traditions I can use to accomplish the same things?
Anybody who is a pluralist, which I am, knows that the Jewish way is not the only way. If I grew up in India or Indonesia and my parents were locals I probably wouldn’t be a rabbi and writing these books.
But a partial answer to your question is that Judaism is one of the oldest wisdom traditions in the world, and that there has been a 3,000-year conversation by the Jewish people about what it means to live in this tradition and to live in the world. And so I think there’s a lot of wisdom there.
So much in Jewish tradition says boundaries are good, and that it’s important to draw distinctions between what’s Jewish behavior and what’s not Jewish behavior, between the holy and the mundane, and that making those distinctions is a value in itself. But you argue strongly in an early chapter that that kind of binary thinking is not Judaism as you see it.
Underlying the book is the notion that Rabbinic Judaism carried the Jewish people for 2,000 years or so. But we’re living in a very different context, and the binaries, the dualities — too often they lead to hierarchy, so that, for example, men matter more than women in Jewish life. And we’ve tried to change that. We are living in an open society where we want to be more inclusive, not less inclusive. We don’t want to live in ghettos. Now, the ultra-Orthodox say, “No, we realize the danger of trying to live like that. We don’t think there’s anything of value in that modern world. And it’s all to be rejected.” And it would be foolish not to admit that in this very open world the Jews, as a minority, could kind of disappear. But I think that Judaism has so much value and wisdom and practices to offer to people that Judaism will continue to be part of the fabric of this world — the way, for example, we have given Shabbat as a concept to the world.
You know, in the first 11 chapters of the Torah, there are no Jews. So clearly, Jews and Judaism are not essential for the world to exist. And that’s a good, humbling message.
OK, but one could argue that while Jews aren’t necessary for the world to exist, Judaism is necessary for Jews to exist. And you write in your book, “If the Jewish people is to be a people, we need to have a commonly held tradition.” I think the pushback to the kind of openness and permeability you describe is that Jews can be so open and so permeable that they just fall through the holes.
It certainly is a possibility. And it’s also a possibility that the only Jews who will be around will be ultra-Orthodox Jews.
But if Judaism can only survive by being separatist, then I question whether it’s really worthwhile. That becomes a distorted vision of Judaism, and withdrawing is not what it’s meant to be. I think we’re meant to be in the world.
Your book is called “Judaism Disrupted.” What is disruptive about the Judaism that you’re proposing?
I meant it in two ways. First, Judaism is being disrupted by this very different world we’re living in. The contents of the ocean we swim in is very different than in the Middle Ages. But I’m also using it to say that Judaism is meant to disrupt our lives in a positive way, which is to say, “Wake up, pay attention.” You are here to live a life of meaning and purpose, and to continue as co-creators with God of the universe. You’re here to make the world better, to be kind and compassionate to people, to work on yourself. In my mind it is a shofar, “Wake up, sleepers, from your sleep!” “Judaism Disrupted” says you have to pay attention to issues like food, and justice, and teshuva [repentance].
You were ordained as a Reconstructionist rabbi. Do you think your book falls neatly into any of our current denominational categories?
[Reconstructionist founder] Rabbi Mordecai Kaplan’s notion of Judaism as an evolving religious civilization is the one that I feel closest to. But I feel that the denominational structure isn’t particularly useful anymore. There’s basically two categories, Orthodox and the various kinds of liberal Judaism, within a spectrum. The modern world is so fundamentally different in its relationship to Jews and Judaism that what we’re seeing is a variety of attempts to figure out how to respond. And that will then become the Judaism for the next millennium. It’s time for a lot of experimentation. I think that’s required and out of that will come a new “Minhag America,” to use Isaac Mayer Wise’s phrase for the emerging custom of American Jews [Wise was a Reform rabbi in the late 19th century]. And we don’t need to have everybody doing it one way. As long as people feel committed to Judaism, the Jewish tradition, even if they’re doing it very differently than the Jews of the past, they will be writing themselves into the conversation.
—
The post From ‘how to’ to ‘why bother?’: Michael Strassfeld writes a new guide to being Jewish appeared first on Jewish Telegraphic Agency.
Uncategorized
Israel and US go for regime change in Iran, with leaders few trust
TEL AVIV, Israel — We were woken just after 8 a.m. by a siren, followed within minutes by the notification that there were in fact no incoming missiles. It appeared the government had decided to use the alert system as a kind of national alarm clock, to let the country know that the war had begun. For the second time in nine months, Israel had attacked Iran. This time it was in coordination with the United States.
Within the hour we had already been sent to the shelter by an actual missile alert. By midday, we would make that trip five times. The country, as far as one can tell from the stairwells and the WhatsApp groups, is stoic. Irritated, tired, but stoic. This is absurd, people say, but they lace up their shoes and head downstairs anyway. Or to the reinforced safe rooms that the lucky few have.
The arguments for this round of conflict are not, on the surface, overwhelming. After the 12-day war in June, Prime Minister Benjamin Netanyahu declared that Iran’s nuclear and ballistic missile programs had been set back for many years, that the major threat to Israel’s existence had been removed. President Donald Trump, after American B-2 bombers joined on the final day, spoke repeatedly of the nuclear threat being “obliterated” at Fordo, Natanz and Isfahan. He bristled at intelligence assessments suggesting otherwise.
There has been little public evidence that Iran rebuilt that threat in the interim. Netanyahu said around midday Saturday in a recorded radio address that Iran’s new capabilities were being placed underground. Trump, meanwhile, demanded that Iran forswear nuclear weapons; but Tehran has long said it does not seek them, even as it enriched uranium to levels with no civilian justification. No one believes them. But they have been saying it.
In the shelter, I had time to contemplate all this with the same cast of neighbors I got to know rather well in June.
The divorced lawyer and her boyfriend. The mathematics divorcee with her enormous dog, which takes up the space of two folding chairs. The sweet elderly couple who sit holding hands, as if the room were a train platform and they might be separated. The religious French family from upstairs preparing to celebrate a son’s 18th birthday; the mother, improbably, in her finest dress at 9 in the morning. Everyone bleary-eyed. Everyone attempting humor. Some trepidation, but not much.
At one point a commotion erupted. Someone had noticed that a shop in the building had installed an air-conditioning unit in such a way that it partially blocked the emergency exit from the underground shelter. The prospect of being herded underground because of missiles while potentially trapped was not exactly welcome. My wife calmly announced she would deal with the management company first thing Sunday morning. I know her. She will.
It is in rooms like that that the big questions feel both distant and unavoidable. Why now? If the programs were truly crippled in June, what has changed? One possible answer lies not in centrifuges but in politics.
Trump had boxed himself in last month when he told Iranian protesters that “help is on its way.” Thousands, perhaps tens of thousands, took him at his word and were killed by the regime’s goons. Trump took heat for having encouraged them and then done nothing. He looked ridiculous, and — to paraphrase The Godfather — a man in his position cannot afford to look ridiculous.
In the interim, the U.S. steadily built up an armada in the region. Ships and planes accumulated in a way that was slow, but deliberate and ultimately overwhelming. It began to look like the kind of force that was not likely to go unused.
The more reasonable argument for assuming the risks of war — casualties, disruption in the oil markets, escalation and so on — is regime change. That idea has a grim history. It rarely works as intended. It is unpredictable, destabilizing, morally fraught. The record in the Middle East is not encouraging. The legal right to do it is debatable at best.
But there are exceptions, and the Islamic Republic, in its 47 years, has made a compelling case for being one.
Its internal repression is ferocious. Protesters are shot or imprisoned in numbers that make gradual reform a fantasy. Short of a palace coup, the Iranian people have little chance of dislodging their rulers on their own.
Moreover, Iran has destabilized the region for decades through proxy militias trying to spread jihadism: Hezbollah in Lebanon, the Houthis in Yemen, Shiite militias in Iraq, Palestinian Islamic Jihad and Hamas. Hezbollah helped prop up Bashar al-Assad’s regime in Syria. Hamas’s Oct. 7 attack ignited a war that left tens of thousands dead in Gaza and over a thousand murdered in Israel. Not every evil in the region can be laid at Iran’s door, but a significant share can, and much of it has victimized fellow Muslims.
There is a wide consensus in Israel that the Iranian regime is a menace. Many Israelis believe that if it fell, it would be good for Israel and good for the Iranian people. They harbor a romantic notion that a democratic Iran would become a partner, even an ally, and that ordinary Iranians would thank Israel for helping to bring about that outcome. Whether that is naive is another matter, but the distinction between regime and people is real in the Israeli mind.
And in what was perhaps the only surprise of the day — for the attack itself was widely telegraphed — Trump set regime change as the true aim of the operation in his comments announcing the strikes. In his characteristic rambling, self-congratulatory style, he urged Iranians to take over their government — and catalogued the crimes of the regime, going all the way back to the 1979-80 hostage crisis at the U.S. embassy in Tehran.
This from a man whose National Security Strategy, released in December, downplayed democracy promotion, and who has shown little affection for liberal norms at home or abroad. Many assumed he wanted only some agreement he could spin as a win — yet he instead seems intent on transforming Iran.
Might regime change actually work? Without a ground invasion — which is neither contemplated nor remotely plausible — the odds seem low. Authoritarian systems are designed precisely to absorb shocks. Enough of the regime would have to be symbolically and practically shattered — key figures eliminated, command centers wrecked, the aura of invulnerability broken — that mass protests resume at a scale the authorities cannot contain.
The calculation appears to be that sustained external pressure, combined with visible regime weakness, could tip internal dynamics. A military already stretched by external attack might find itself unable, or unwilling, to suppress millions in the streets. What follows would not be a popular revolution in the romantic sense but something closer to a palace coup: factions within the system deciding survival requires abandoning the clerical leadership.
Trump’s rhetoric suggested precisely this. His call for the Revolutionary Guard to stand down, coupled with promises of amnesty, is an attempt to split the regime from within, to persuade those with guns that their future lies in defecting rather than fighting. It could work — because that is how hated the regime actually is.
It would have been better for any such action to have gotten the green light from the United Nations Security Council. But — even beyond Trump’s disrespect for the organization — that body is paralyzed by the veto power of Russia, Iran’s sometimes ally.
Moreover, all of this would be easier to deal with if the leaderships in Israel and the U.S. were trusted at anywhere near a normal level. But we are dealing with Trump and Netanyahu.
Trump, it need hardly even be said, has made dishonesty a kind of performance art. He is the most determined dissembler to ever hold the American presidency, as far as I can tell. It has become something of a joke, in America and across the world. In a moment like this, it is not a joke. So in a crisis that could reshape the region, there is no reliable way to know if his claims are true.
Something even worse can be said of Netanyahu, who is on trial for bribery and trailing badly in the polls ahead of elections that must be held by October and could come sooner. It is axiomatic for many Israelis that he would do anything to cling to power, including starting another war.
So these two men, each viewed by large portions of their publics as self-interested and manipulative, now preside over a conflict that could be ruinous.
And yet there is another astonishing layer. Trump, who has damaged the standing of the U.S., abandoned Ukraine, expressed admiration for Russian President Vladimir Putin and rattled NATO with talk of seizing Greenland from Denmark, may be on the verge of a historic achievement. If the Iranian regime were to fall with American assistance, it would rank among the most consequential geopolitical events of the past half-century, perhaps second only to the collapse of Soviet communism. Oddly, I am old enough to have witnessed that as well, as a correspondent for the Associated Press.
Back in the shelter, there is a massive improvement relative to June: Wi-Fi has been installed, thanks to my tireless wife. The dog is still panting, the elderly couple still holds hands, the air-conditioning unit still blocks the exit, the French mother is now checking her phone between sirens.
It is possible to feel two contradictory things at once. This might be a reckless, perhaps even insane action launched by unworthy leaders. And it might, just possibly, change everything for the better.
The post Israel and US go for regime change in Iran, with leaders few trust appeared first on The Forward.
Uncategorized
US, Israel strike Iran: Trump, Netanyahu call for regime change in Tehran as Israelis take shelter
(JTA) — This is a developing story and will be updated.
The United States and Israel jointly launched what U.S. President Donald Trump called “a major military operation” in Iran on Saturday morning, ending weeks of speculation.
Iran immediately retaliated by launching missiles toward Israel and U.S. positions in the Middle East, sending Israelis across the country to bomb shelters for the first time since last June.
Both President Donald Trump and Prime Minister Benjamin Netanyahu indicated in video addresses that their goal was to topple the Islamic Republic regime that has been in place for nearly 50 years.
“Our joint operation will create the conditions for the brave Iranian people to take their fate into their own hands,” Netanyahu said.
“To the great, proud people of Iran, I say tonight that the hour of your freedom is at hand. Stay sheltered. Don’t leave your home. It’s very dangerous outside. Bombs will be dropping everywhere,” Trump said. “When we are finished, take over your government. It will be yours to take this will be probably your only chance for generations.”
Trump cited the Oct. 7, 2023, attack on Israel by Hamas as one in a series of attacks staged or supported by Iran over decades justifying the campaign, in which he warned U.S. service members could die.
One person was reported injured in a first wave of retaliatory attacks in Israel. Most missiles appeared to have been shot down, with the sounds of explosions resounding in parts of the country. A second wave was reported to be on its way several hours later.
Last year, nearly 30 people in Israel were killed by Iranian missiles during a 12-day war that included a U.S. strike on Iranian targets. Trump said again during his address that the attack had “obliterated the regime’s nuclear program” but said the country “rejected every opportunity to renounce their nuclear ambitions” since.
U.S. and Iranian negotiators most recently met on Thursday in Geneva. On Friday, U.S. Ambassador to Israel Mike Huckabee told embassy staff that they could leave Israel, urging them to do so “TODAY” if they chose to depart, signaling that the massive troop buildup in the Middle East could soon be deployed against Iran.
In Israel, Ben Gurion Airport has closed; hospitals relocated essential operations underground; and synagogues that had been hosting Shabbat services reconvened in parking decks. The country is set to celebrate Purim, a holiday celebrating the defeat of a Persian ruler who had tried to kill the Jews, starting Monday night.
The post US, Israel strike Iran: Trump, Netanyahu call for regime change in Tehran as Israelis take shelter appeared first on The Forward.
Uncategorized
In a viral social media showdown, a glimpse of the real Israel
In amateur video footage circulated across Israeli social media in recent weeks, a disturbing scene unfolds. A young man in his mid-twenties, wearing a military-style jacket, looms over a silver car in the heart of Tel Aviv. Inside the vehicle sits an 89-year-old man, mouth agape, expression frozen.
“Dictator! Khamenei!” the young man shouts, his voice sharp, emotional and aggressive.
The young man was Mordechai David, a provocateur who has been documented in a series of confrontations with public figures, journalists and protesters, adopting a style built on creating moments designed for virality. The elderly passenger was former Supreme Court president Aharon Barak — the man whom Prime Minister Benjamin Netanyahu’s propaganda machine has painted as a demon, blamed for building, during his tenure in the 1990s, an allegedly over-independent judiciary that supposedly obstructs “governance” by a government eager for unrestrained power.
David, raised in Bnei Brak as the son of a convert to religious life, has become something of a celebrity. His past includes multiple criminal highlights. Blocking Barak’s car may have marked his peak. In a subsequent social-media video, David “apologized” for not blocking Barak’s vehicle “more.”
Two different visions of Israel
David’s stunt is one of several intertwined recent stories in Israel that, between them, outline the contours of a deeper struggle over the character of its society. It is a clash between two fundamentally different visions for the country. And Israel’s fate hangs in the balance.
David’s is a political culture where perpetual confrontation and boundary-breaking increasingly define public behavior. On the other side sits Lucy Aharish, a 44-year-old journalist who grew up in Dimona.
Aharish studied political science at the Hebrew University, and over the years has worked at a variety of radio and TV stations in Israel, including I24News in English, a channel on which I also frequently appear. Today, she hosts a current affairs program. The mother of a little boy, she is also a fierce opponent of Netanyahu and his circle.
That has attracted the ire of the Netanyahu machine’s street rabble. This week, Mordechai David arrived at her doorstep with a megaphone. According to reports, David and one of his followers managed to enter her building — and at the entrance, a tense confrontation unfolded.
This requires the introduction of another character: Tsahi Halevi, 50, an artist of unusual charisma. He is a singer and highly accomplished actor who portrayed Naor in the internationally acclaimed series Fauda, a character admired for intelligence, composure and moral clarity.
In a twist that could only occur in Israel, Halevi also partly plays himself. The son of a Mossad officer, he, like Naor, served as an officer in an elite undercover unit. On Oct. 7, 2023, he volunteered for reserve duty and rushed to the scenes of devastation, where he helped save many lives.
Matan Gendelman, a survivor of the Kfar Aza massacre, recently recounted in Israeli media that Halevi helped rescue her trapped family members after being directed to the scene by his wife, who received the family’s location through social media.
His wife is Lucy Aharish. “Pure gold, the salt of the earth,” Gendelman said of the couple.
The likes of David would vehemently disagree.
Why? Because Aharish, in addition to being a Netanyahu critic, is a member of Israel’s Arab minority. And because Aharish and Halevi are a mixed couple, the hostility against them burns even more intensely.
Back at their house, there was a scent of violence in the air as the decorated officer and provocateur traded barbs.
“You come to my home?” Halevi challenged; “I feel like protesting against your wife!” David replied. “How far do you want this to go?” Halevi asked, menacingly, as police separated the two. The police dragged David away, but he ensured himself another viral success; his future may hold a respectable place on the Likud list for the Knesset.
‘The affliction of Israeli society’
Aharish chose to respond on television. “Bullying — this is the affliction of Israeli society,” she said. “It is escalating. We see it in the streets, on the roads, in public discourse — and now it has reached my own doorstep.”
Worse, she added, “The spirit of this government is a bad spirit that encourages bullies. I will not bow my head before these inciters.” She also addressed Netanyahu directly: “This is precisely your way, Mr. Prime Minister — not to see, not to hear, not to know what is happening under your nose. … One day, these bullies will reach your doorstep as well.”
In the vision of Israel embodied by Aharish and Halevi, with their impassioned but civil approach, even the most fierce political disagreement remains bounded by restraint. An important distinction is drawn between rival and enemy.
In that advanced by David, those boundaries erode. Confrontation becomes personal. Intimidation is standard.
The first vision leads to an Israel that strives for peace within itself and with its neighbors, and remains a prosperous liberal democracy grounded in basic rights and openness to the world. The second leads to an unstable, isolated and increasingly theocratic state, which will be in constant conflict with its neighbors, and from which the most productive citizens will steadily depart. In short order it will be unrecognizable, and nothing will be left of “Start-Up Nation.”
The 2026 elections, which must be held by October, will not merely determine a government. They may decide with finality which of these two Israels prevails. And after four years of trauma under Netanyahu’s far-right government, there is urgency in the air.
The post In a viral social media showdown, a glimpse of the real Israel appeared first on The Forward.