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A Jewish museum exhibit features the Palestinian flag. Some visitors wonder if it belongs.
(J. The Jewish News of Northern California via JTA) — Tucked in the far corner of a large, brightly-lit exhibition hall on the ground floor of the Contemporary Jewish Museum in San Francisco, there is a delicate-looking piece of art with a strong political message.
At first glance, it appears to be three circular vases with flowers in them. The ceramic vases sit on shelves attached to the wall, and colorful collages hang above them. On closer inspection, visitors will notice that the flowers are made out of paper and that affixed to each vase is an image of the Palestinian flag printed on foam board.
A nearby label written by the curators of the exhibit, titled “Tikkun: For the Cosmos, the Community, and Ourselves,” explains that the piece was inspired by a conversation the artist, Tosha Stimage of Berkeley, had with a Palestinian man. He told Stimage about the plants that are native to Palestine — “a place which he can no longer access due to the ongoing conflict in the region,” the curators write.
The label also includes a note about the flag: “Some may find its presence at The CJM troubling or confusing, while others may find it appropriate and forthright. Stimage recognizes the potential for these divergent responses and hopes to use them as a means of generating dialogue.”
On a Sunday afternoon in October, Maury Ostroff read the label and walked away without inspecting the artwork.
Visitors to the “Tikkun” exhibit are encouraged to share their responses to the artwork via comment cards. (Andrew Esensten)
Asked how the presence of the flag made him feel, Ostroff, who is Jewish and lives in Muir Beach, in Marin County, replied, “Unhappy.”
Why?
“It’s not offensive to me in the same way that a swastika is. My skin is a little bit thicker than that. But I wish it weren’t here.”
He added, “What’s so Jewish about this? What’s so ‘tikkun olam’ about all of this?”
For the “Tikkun” exhibit, which opened Feb. 17 and runs through Jan. 8, the CJM invited both Jewish and non-Jewish Bay Area artists to contribute new works on the theme of repair, however they chose to interpret it. “No one is listening to us,” the piece by Stimage, who is not Jewish, is the first work of art featuring the Palestinian flag to be shown at CJM in recent memory; the museum could not say when or if the flag has been displayed on its walls before.
The piece prompted several internal conversations among CJM staff when it was first submitted and, since it has been on display, has generated a variety of responses from museumgoers who have left comments in a box at the entrance to the exhibit. Intentionally or not, Stimage has raised numerous questions with the artwork, including: Does a work of art that is sympathetic to the Palestinian struggle for statehood belong in a Jewish museum? And what is the role of a contemporary Jewish museum, anyway?
“To truly be a contemporary art museum, meaning embedded in the contemporary issues of our day, our job is to provide a platform for dialogue and to share a diversity of perspectives on our walls,” said Chad Coerver, CJM’s executive director since September 2021. “If any institution [like ours] took the path of withholding artwork that troubled our staff, our board or our community, it would be very difficult to mount exhibitions.”
CJM is a member of the Council of American Jewish Museums, a network of 76 museums across the country. CAJM does not have guidelines about the kind of art its member museums can and cannot display, according to Executive Director Melissa Yaverbaum.
J. reached out to several CAJM member museums in New York, Los Angeles and other places by email to ask if they had ever shown artwork with Palestinian iconography or works by Palestinian artists. The museums declined to answer or did not respond.
In recent years, two Jewish museums have been embroiled in controversy over issues relating to the Israeli-Palestinian conflict. The Spertus Institute for Jewish Learning and Leadership in Chicago staged an exhibit in 2008 on Israeli and Palestinian concepts of homeland that included maps and portraits of Palestinians. Following outcry from members of the local Jewish community who felt the exhibit presented Israel in a negative light, the museum decided to close the exhibit after only a few weeks. And in 2019, the director of the Jewish Museum Berlin resigned after the museum tweeted a link to a pro-BDS article in a German newspaper. (The museum previously came under fire for welcoming anti-Zionist scholar Judith Butler and representatives of Iran.)
In a joint interview with J., two CJM staffers who worked on “Tikkun” — co-curator Qianjin Montoya, who is not Jewish, and a Jewish senior curator who served in an advisory role, Heidi Rabben — shared the story of how Stimage’s piece came to be in the exhibit. (Montoya’s co-curator for the exhibit, Arianne Gelardin, no longer works at the museum.)
Since 2009, CJM has invited local artists from different backgrounds to create new work as part of the museum’s annual Dorothy Saxe Invitational. The idea for “Tikkun” was hatched before the pandemic put the planning process on hold. Once the CJM and Saxe — a local philanthropist and art collector — agreed on the theme, the co-curators invited artists “already engaged in healing through their relationship to community or in their practice of daily life,” Gelardin told J. last February.
The 30 artists who accepted the museum’s invitation were given only four months to conceive of and submit new works. That was likely the shortest timeline in the history of the invitational, which has been held 11 previous times, according to the museum. Each artist received a packet of materials compiled by CJM staff, with input from the Shalom Hartman Institute, a non-degree granting Jewish education center, to guide their thinking on “tikkun.”
Stimage was invited to participate because she is “very active” in the Bay Area and because “her work reflects ideas of community and connection,” Montoya said.
The curators said Stimage’s inclusion of the Palestinian flag in her submitted piece came as a surprise and prompted challenging conversations. However, they noted that they found the content of some of the other artists’ work surprising, too, and that it’s not unusual for contemporary artists to push the envelope in their work.
“I wouldn’t say we expected to receive a piece about the Israeli-Palestinian conflict, but we weren’t steering anyone away from that, either,” Rabben told J., adding that the submission guidelines did not place any topic off limits. “That’s a commitment from the museum to authentically represent the creative spirit of the artists that we’re working with,” she said.
Still, the curators said they engaged in a dialogue with Stimage in order to better understand each aspect of her piece and her overall intentions. Through those conversations, the curators learned that Stimage wanted to explore a moment of “rupture,” and that through her piece she hoped to communicate “that before healing or repair might happen, you have to first acknowledge that rupture,” Rabben said.
The Contemporary Jewish Museum in San Francisco is showing “Tikkun,” an exhibit of works by Jewish and non-Jewish artists on the theme of repair. (Andrew Esensten)
Coerver, who was involved in some of the conversations, stressed that “careful consideration” was given to including the piece in the exhibit. “We felt an artwork addressing the plight of the Palestinians was appropriate in an exhibition on healing and repair,” he said. (No work submitted as part of the Dorothy Saxe Invitational has ever been outright rejected, the museum said.)
Stimage did not respond to interview requests from J. According to a CV on her website, she was born in Jackson, Mississippi, and earned an MFA from California College of the Arts in 2016. She is a past fellow at the Yerba Buena Center for the Arts in San Francisco and was an artist-in-residence at Facebook in 2018. She also owns a floral gift shop in Oakland called Saint Flora.
Her work often touches on Black identity; she created a piece honoring Sandra Bland, an African-American woman whose 2015 arrest and death in a Texas jail cell sparked protests, and contributed to a 2019 San Francisco Art Institute exhibit on the Black Panther Party.
“I have a responsibility to create things that will, to the best of my present knowledge, do more good than harm, heal, inspire and uplift other humans,” she told the San Francisco Bay View National Black Newspaper in 2015.
Stimage’s precise views on Israel are unknown. CJM referred J. to her artist statement for “No one is listening to us,” which reads: “Olive, sage, and sumac are flowering plants native to the Mediterranean (including regions of Gaza and the West Bank) that have a direct relationship to contested ancestral land and affect the livelihood of so many Palestinian farmers and families caught in the conflict. They are positioned in the space of The Contemporary Jewish Museum as a metaphor for the ongoing conflict over land rights and the desperate need for restoration and healing of an age-old wound.”
The curators told J. that during their conversations with Stimage about her piece, they asked her why including images of the Palestinian flag was important to her but did not request that she remove them.
“We determined that none of [the piece’s] components in and of themselves signified something problematic or concerning,” Rabben said. “Of course, we had the awareness that the symbol [of the flag] will be read in a variety of ways by a variety of people.”
(Rabben pointed out that the exhibit includes other works with national symbols rendered in provocative ways, such as a black-and-white photograph of an American flag that was torn apart and partially reassembled by Mexican-American artist Jose Arias.)
The Palestinian flag — which contains the Pan-Arab colors of black, white, green and red — was adopted by the Palestine Liberation Organization in 1964. Since then, it has been the primary symbol of Palestinian nationalism.
For decades, the PLO was considered an enemy organization by Israel, and anything associated with it “had no place in Israeli public life,” said Eran Kaplan, an Israeli-born professor of Israel studies at San Francisco State University. Israel never went so far as to ban the flag. However, during the First Intifada, which lasted from 1987 to 1993, Israeli soldiers sometimes followed orders to confiscate the flag from protesters in the West Bank and Gaza.
With the signing of the Oslo Accord in 1993, Israel and the PLO recognized each other as negotiating partners. Yet the Palestinian flag remains a contentious symbol in Israel today. Kaplan noted that it recently served as a flashpoint during the funeral procession of Shireen Abu Akleh, the Palestinian American broadcaster who was killed in the West Bank in May. (The IDF conducted a review and admitted that the Israeli soldier who shot her had most likely misidentified her as an armed militant.) After warning Abu Akleh’s family not to display the flag, Israeli police attacked mourners in East Jerusalem, ripping flags out of their hands and off of the vehicle carrying her casket.
Today, the flag holds different meanings for Israelis and American Jews from different generations and political persuasions.
“There are large segments in Israeli society who view any form of Palestinian national identity as a threat to the existence of Israel,” Kaplan said. “There are others who view the PLO as legitimate partners in any form of negotiations [over the creation of a Palestinian state], but there’s an absolute split over those questions.”
Given the sensitive nature of Stimage’s work and others in the exhibit, the curators decided to solicit feedback from visitors via comment cards available at the entrance to the hall. Rabben said the museum has received a number of comments specifically about “No one is listening to us,” most of which were positive. “The majority of those comments were ‘Thank you for offering space for this topic at the museum,’” she said.
Last month, a security guard sitting in the “Tikkun” exhibition hall told a reporter that he had not witnessed any expressions of outrage or protest through the first nine months of the exhibit. “When we opened we were afraid of negative reactions, but they’re not stressed about it,” he said of visitors. “We have shown worse things here.” The guard, who has worked at the museum since it opened in 2008, mentioned a 2010 exhibit, “Our Struggle: Responding to Mein Kampf,” which included a copy of Hitler’s autobiography. “Some people were cussing us out” for displaying the book, he recalled.
Meanwhile, on the same floor as “Tikkun,” there is another, smaller exhibit containing potentially offensive art. A sign outside of the room warns visitors that inside is a Hitler marionette created by the parents of puppeteer Frank Oz. “Our intention in displaying this object is to keep the memory of the Holocaust alive through the objects and firsthand stories of those who experienced its persecution, and to encourage conversation and education about the ongoing horrors of antisemitism and authoritarianism today,” the sign says.
Coerver, CJM’s executive director, said he was proud that the museum’s three current exhibits — “Tikkun,” “Oz is for Oznowicz: A Puppet Family’s History” and “Gillian Laub: Family Matters,” which includes photographs that Laub took of her Trump-supporting relatives — are raising “challenging questions” and providing opportunities for both visitors and museum staff to “expand our horizons.”
“We’ve been wading into some issues that I think are a little thicker than maybe we’ve been confronting in the past,” he said, “and I hope that continues.”
A version of this piece originally ran in J. The Jewish News of Northern California, and is reprinted with permission.
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This time, some American Jews really do face a choice between ‘American’ and ‘Jewish’
At a United Synagogue Youth program many decades ago, I remember being asked the following question: “Are you an American Jew, or a Jewish American?” Where, in other words, do your primary loyalties lie?
Then and now, American Jews have tried to dodge this question. There is no choice to be made, we insist; our Jewish values (including, for many, our emotional ties to Israel) and our American values are aligned.
But this year, for many Jews, there is a choice.
On the one hand, the United States as we know it is under unprecedented threat from a presidential administration that, aided by a politicized Supreme Court and a rubber-stamp Republican congress, has undermined its basic foundations. This is not a matter of political ideology; it’s not about tax cuts, restrictions on abortion, or environmental regulations, subjects about which reasonable people can disagree. It is about overt efforts to undermine the 2026 election, about blatantly authoritarian actions (ICE, DOGE, the ballroom, the Kennedy Center), and about a level of vulgarity, corruption, and venality never before seen in American history.
And on top of all of that, America’s standing in the world has precipitously declined; we have simply abdicated our role as leaders, and even members, of the international community. We are not only mocked around the world, but mistrusted; we have strengthened Russia and China. Trump’s deranged tariffs and pointless war have devastated the economy, causing millions to wonder how they will pay for fuel this winter.
Again, one may prefer Republican policies to Democratic ones, but all of this is beyond the realm of ideology. America faces an existential crisis.
On the other hand, there are “our” interests — chiefly the safety of American Jews and the security of Israel.
As I have written many times, I see the threats to each of these as primarily coming from the Right. Yes, there is anti-Zionism and antisemitism on the Left, but they pale in comparison to right-wing Christian Nationalism. Numerous Republican candidates have staffers who have knowingly promoted neo-Nazi propaganda. That same genre of propaganda (e.g. “Which way, American man?”) has been used in official statements of the Trump administration. Nothing on the Left compares to this level of institutionalization and power.
Nor do I see a blank check for Israel’s farthest-right extremists as beneficial to Israel’s security. When actions as modest as conditioning military aid or opposing settler violence in the West Bank are condemned as apostasy and antisemitism, Israel is not strengthened; it is weakened.
But, obviously, a large minority of American Jews see these matters differently. Domestically, they equate anti-Zionism and antisemitism, and feel themselves under personal threat from Muslim politicians like Zohran Mamdani or Abdul El-Sayed. They experience these threats differently from how I do — as worse than the threats from the Right. And they are dismayed by the support of the Palestinian cause among some progressive Democrats.
For these American Jews — again, a minority of the population, but probably a majority among Jewish institutional leaders and donors — there is indeed a choice. Which do we care about more: America’s survival, or Israel’s? Democracy or Jewish safety?
As I have said, I disagree with the premises of this dichotomy. But it is unquestionably one faced by over two million American Jews, according to polls. And so I want to offer three responses.
The first is to remind my community of how fortunate we are to be Americans. I don’t think I’ve ever felt as patriotic as I have in the last two years; the more Trump and MAGA attack the American Dream, the more I find myself appreciating it. The America I believe in is one with its best days ahead, not behind; it is a vision of a pluralistic, multicultural democracy where everyone ought to have a fair shake, regardless of class, religion, race, sex, gender, or ethnicity. That vision has never been fully realized. But it is one worth fighting for, and working to bring into reality.
And it is one that enabled my family — and probably yours — to thrive here. Like many American Jews, my grandparents fled violence (and, in part of my family, poverty) in Eastern Europe to the goldene medineh, the golden country. Of course, they faced antisemitism and exclusion here too, but nothing like what they left behind. My parents went to great universities, enjoyed the post-war economic boom, and gave me opportunities that no one in my family had a century ago.
Do we not see how all this is worth fighting for? And how endangered it currently is? Do we really think that the MAGA nationalists even want us here? Do we not see how attacks on immigrants and minorities are wrong, categorically, based on our own lived experience?
American Jews have prospered not by being an insular minority focused on our special interests, but by being engaged, patriotic Americans, fighting for the values in which we believe. That has been our ethical and political superpower. Yes, we take care of our own, but we are also part of the American experiment, motivated by Jewish values and the Jewish experience of marginalization. Let’s not abandon that now.
Second, I beg my fellow Jews to practice discernment rather than hysteria.
Ironically, I found an example of this where I did not expect to: in the “Non-Negotiable” campaign in Michigan, which sets out five non-negotiable positions for political leaders regarding Jewish safety and support for a Jewish state. Obviously, the subtext of the campaign is the senatorial candidate Abdul El-Sayed, of whom I have written positively in these pages, and I do not agree with everything in its platform. That’s fine. The point is that by articulating positions, rather engaging in fear-mongering, hyperbole, and, let’s face it, Islamophobia, Nonnegotiable Michigan is doing something useful. They’re distinguishing between heated emotions and clear political positions.
And, by my reckoning, El-Sayed himself is on board with all five — actively supportive of three, and, he says, not opposed to two. (Many others on the Left are clearly not.) But whether he is or isn’t, the platform offers light rather than heat, in contrast with a lot of what I see on Jewish social media channels these days, which often traffics in hysteria. I would only quibble with the name; we can disagree with our politicians on some issues while supporting them on others.
Finally, and relatedly, I want to remind us all of some core political truths. Purity tests are political suicide; the perfect is the enemy of the good. The matzav (“Situation”) regarding Israelis and Palestinians is complicated; even if you think one side has acted worse than the other, both sides have done very bad things. (That is true if you’re on the Left or the Right.) Statements can feel hurtful without actually being hurtful; they may just be attacking something we care about.And when it comes to politics, emotional reactions often lead to bad results; it is far wiser to evaluate, consider, critique and reflect.
All of these facts point to the same conclusion: that oversimplifications and emotional reactivity are not our best allies when it comes to making political decisions. The Jewish tradition has bequeathed us two thousand years of legalistic parsing and multiple perspectives on even the most mundane of issues (I once spent three months learning about what makes an etrog permissible for use on Sukkot.). Let’s put those skills to use on something non-mundane: the survival of our country and our people. Consider all of what is at stake this year, yes, for our community, but also for the vibrant, flawed, but unprecedented nation that has allowed us to prosper. Both deserve better than this.
The post This time, some American Jews really do face a choice between ‘American’ and ‘Jewish’ appeared first on The Forward.
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Israel’s election deadlock: 3 scenarios for what comes next
(JTA) — JERUSALEM – As election results from Israel’s parliamentary vote on Tuesday continue to trickle in, what seems clearest is that no side in this political race will have enough votes to form a majority government, meaning the question of who Israel’s next prime minister will be remains uncertain.
According to the vote count so far, Prime Minister Benjamin Netanyahu’s Likud party could have as many as 28 seats, yet his bloc of right-wing and ultra-Orthodox parties will fall short of the 61 seats needed to form a majority government.
Yashar, the party led by Netanyahu’s main rival, former Israeli army chief Gadi Eisenkot, looks set to be the second-largest party, with around 22 seats. The so-called “change” bloc that Eisenkot leads will likely have around 47 seats, also far short of what is needed to form a government on its own.
Meanwhile, Israel’s Arab parties, which both blocs have said they wouldn’t include in a coalition, are on pace to get at least 17 seats collectively and could become key to helping the opposition oust Netanyahu.
The formal process whereby each party holds consultations with Israel’s President Isaac Herzog to recommend a candidate for prime minister will likely begin next week. Political analysts are already speculating on possible scenarios.
Their tentative takeaway: Reality may force political leaders to break their solemn promises to not work with certain other parties.
So what are the possible scenarios if the final results leave the political arena so starkly divided? Here are the three most likely outcomes.
1. The “change” bloc plus the Arab parties
All the parties in the change bloc bar the Democrats, led by Yair Golan, stated throughout their campaigns that they would not form a government with either of the Arab parties, even though Mansour Abbas, the leader of Ra’am, an Islamist faction, joined a centrist coalition from 2021-2022, breaking what had once been a taboo. Abbas is again offering to join forces with the change bloc.
“Clearly this is emerging as an option mathematically and politically,” Yohanan Plesner, president of the Israel Democracy Institute, told the Jewish Telegraphic Agency on Wednesday. But he added, “It’s obviously not only a violation of campaign promises, but I think the Israeli public opinion is deeply unprepared for such an option.” Tolerance for working with an Islamist party has diminished since the deadly Oct. 7, 2023, Hamas-led raids.
Another variation on this option is for the change bloc — Eisenkot’s Yashar party, B’Yachad, led by former prime ministers Naftali Bennett and Yair Lapid, and Avigdor Lieberman’s Yisrael Beiteinu party, as well as the Democrats — to form a minority government.
While 61 seats are needed to form a majority government, there is nothing to prevent a government with fewer than 61 seats from being formed if it can gain support on key legislative decisions.
This could happen if Arab factions support the change bloc on key votes but otherwise don’t play a role in the government. This would give the change bloc up to 65 seats when Arab parties’ support from the sidelines is added in.
Even this step has been rejected by Lieberman, yet Professor Jonathan Rynhold, of the Department of Political Studies at Bar-Ilan University, said it was possible that Eisenkot could put pressure on him to accept.
“Even though Lieberman has said no to such an option, he might say yes if he’s the prime minister,” Rynhold said.
On the other hand, the Arab parties, especially the Joint List, might demand concessions for such an agreement that Eisenkot himself finds hard to stomach.
2. Formation of a unity government
A quick look at the political map following Tuesday’s vote shows that center-right parties ranging from Eisenkot’s Yashar party to Lieberman’s Yisrael Beiteinu, with Likud and B’Yachad in between, gained a substantial share of the seats. One possible scenario is that some of these parties, even though they are avowed political foes, could join forces.
“I think it is perhaps more likely that there will be serious negotiations around a unity government,” Plesner said. “I would imagine that Netanyahu would prefer unity based on him forming a coalition with all of his bloc members, and then luring one of the ‘change bloc’ parties to his government.” That would mean including ultra-Orthodox parties Shas and United Torah Judaism and far-right parties led by Itamar Ben-Gvir and Bezalel Smotrich.
However, Plesner said the change bloc parties would most likely push for a “real unity government,” whereby Netanyahu “gives up on one of the far-right parties that has caused a lot of challenges for Israel’s international image, or perhaps an ultra-Orthodox party that has refused to pass a military draft bill.” He was referring to a law that would force more haredi men to serve in the military, from which they’ve traditionally been exempted. This, he said, would create a “Zionist, more centrist-leaning option.”
“I think this is something that Israeli public opinion would be able to live with and perhaps even prefer, but I can’t say anything about the political viability of it,” Plesner said.
The change bloc ran on replacing Netanyahu, and no doubt many of its voters would feel betrayed by such an outcome.
3. Another round of elections
In his election night speech, Eisenkot declared that “after an election with such high voter turnout, it would be a mistake to hold another election.” Some 77.7% of voters cast ballots, the highest since 1999, according to election officials.
However, with no bloc reaching a majority and serious ideological disagreements among the parties, another round of elections might be the most likely possibility. For Netanyahu in particular, allowing the process to play out while he retains his position as interim prime minister until another election is held could well be the most favorable outcome for the long-serving leader, according to Plesner.
A similar scenario played out beginning in 2019, when Netanyahu’s bloc of supporters failed to achieve a majority. Israel then held a series of elections, culminating in the March 2021 vote, when Netanyahu’s bloc was ousted by a center-left alliance led by Bennett and Lapid. The November 2022 election returned Netanyahu to power.
“I don’t really know what the path forward is now,” said Gideon Rahat, a political scientist at the Hebrew University of Jerusalem.
“If we were talking 10 years ago, I would say that something else might happen – a unity government or a different solution perhaps,” he said. But given the entrenched political camps at this point, another round of elections might be where the country is headed.
On the other hand, given the unpredictable nature of Israel’s political scene, Plesner noted that it could be a “time for politicians to get creative.”
“I wouldn’t be surprised if all sorts of ideas that we haven’t thought of before come up in the upcoming few weeks,” he said, adding that he believed that, with so much uncertainty, it could “take weeks and perhaps months” before the next prime minister is determined.
This article originally appeared on JTA.org.
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Netanyahu may have won Israel. He’s losing America.
Prime Minister Benjamin Netanyahu may have just won over Israelis. Now comes something harder: winning Americans.
Israel’s election results aren’t final, and there is still a long way to go before a government is formed, but Netanyahu outperformed the expectations of almost all the polls and pundits.
I get why. Security is Israelis’ primary concern, and under Netanyahu, the IDF has set back Iran’s nuclear program, quieted rockets from Hezbollah in the north and devastated, if not fully defeated, Hamas in the south.
Israeli voters overlooked or dismissed Netanyahu’s accountability for Oct. 7, focusing instead on the country’s strong economy, the Abraham Accords, or his willingness to accommodate the demands of the religious parties.
But what is working at home for Netanyahu is not working abroad. Specifically, in America, support for Israel under Netanyahu has cratered, and yesterday’s election is unlikely to boost it back up.
The percentage of Americans holding an unfavorable view of Israel has gone from 42% in 2022 to 60% in 2026, according to Pew research.
For the first time since 2001, according to Gallup, more Americans sympathize with Palestinians (41%) than Israelis (36%).
Among Democrats, 8 in 10 have an unfavorable view of Israel — up from 69% last year. Among Republicans, the future looks the same: 57% of Republicans 18 to 49 now have an unfavorable opinion of Israel, up from 50% last year.
Tucker Carlson and Vice President JD Vance, both of whom have accused Israel of dragging America into war with Iran, are more likely the party’s future than its past.
American Jews used to boast of a bipartisan consensus in favor of Israel. They worked for decades to help forge it. Now that bipartisan consensus is moving in the opposite direction.
Under these circumstances, any new Israeli prime minister would be facing the world’s shortest honeymoon with Israel’s strongest partner.
Netanyahu’s will be even shorter if he prevails. Israelis may not be tired of Netanyahu, but Americans are. A Pew survey this year found 59% of Americans had little or no confidence in him. Among American Jews it was 56%.
Those numbers should frighten anyone who cares about Israel. The American-Israel relationship is not about popularity. It’s about survival.
No matter who was elected, America’s foreign aid allocation to Israel, a political liability, should phase out, something Netanyahu himself proposed when the current aid bill expires in 2028.
But Israel will still need to buy weapons from somewhere when its stockpiles run low during a war. It will need to share and coordinate intelligence, or join forces to eliminate nuclear or other common threats. America is still the best address for that.
A strong bilateral relationship — “even close to the strength that we’ve known it for the past couple of decades” — will depend on a new government’s behavior, Rachel Brandenburg, a senior policy analyst at the Israel Policy Forum, said in a call with journalists before the election.
‘Repairing a relationship’
That begs the question: Can Netanyahu change?
After almost two decades in power, is it at all possible that he will recognize the cost to Israel’s standing in America if he continues down the same path his current government has followed?
If he wants a reset with Democrats and Republicans, will he actually reach out to Democrats? Will he rein in the Jewish terrorists on the West Bank who have wreaked havoc on Palestinians, including American citizens? Will he exclude these terrorists’ supporters from his cabinet? Will he include Arab parliamentarians in his government, and address Arab concerns, after their historic showing in this election?
Finally, will he open up a diplomatic horizon with the Palestinians that will, in the end, be the only way to consolidate the military and diplomatic gains he has made?
These steps would go a long way to repairing a relationship whose rupture would be devastating, but not symmetrical.
“Israel will not be alone unless it decides to go alone,” President Lyndon Johnson warned the Israeli prime minister on the eve of the 1967 Six-Day War.
It’s a warning I pray the next Israeli prime minister abides.
The post Netanyahu may have won Israel. He’s losing America. appeared first on The Forward.
