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‘I wanted to be more me’: Teens propel a trend toward gender-neutral mitzvah ceremonies
This article was produced as part of JTA’s Teen Journalism Fellowship, a program that works with Jewish teens around the world to report on issues that affect their lives.
(JTA) — Like many Jewish teens, Ash Brave was nervous for their b’nai mitzvah. Memorizing the Torah portion, sending invitations, planning a party: It’s a lot for a 13-year-old to think about during what can already be an anxiety-filled age.
Despite the typical stress involved with preparing to enter the adult Jewish community, Brave cheerfully described their gender-neutral b’nai mitzvah last summer, recalling feeling “really supported [by] the whole synagogue.” For teens like Brave, an eighth grader from Boulder, Colorado who uses he and they pronouns interchangeably, gender-inclusive b’nai mitzvahs (often termed “b’mitzvahs”) offer an opportunity to come of age as their full selves.
Across the country, there is an expanding list of Jewish community centers, day schools, Hillels, organizations and more that include and celebrate LGBTQ+ identities. Many synagogues are following suit with the ceremonies they offer and the language they use. Some congregations are initiating these changes on their own; in other cases, the teens themselves are propelling the shifts.
Traditionally, most synagogues hold gendered b’nai mitzvah, with bar mitzvahs for boys and bat mitzvahs for girls (“b’nai” is the Hebrew plural form meanings “sons and daughters,” although it is technically masculine). Increasingly, many Jewish congregations are moving towards gender-inclusive b’nai mitzvah ceremonies. Synagogues like Har Hashem, a Reform synagogue in Boulder, have been offering these ceremonies for years at the request of their congregants. Because of these shifts, many gender nonconforming Jewish teens feel a deeper sense of belonging in their religious communities.
According to Rabbi Fred Greene of Har Hashem, the synagogue holds approximately 25 b’nai mitzvah ceremonies annually. In the last year, three of those were gender-neutral. Although the congregation has offered the option for almost five years, this is the first year they have had teens opting for the inclusive version. Greene said that the congregation also has teens who have transitioned after their b’nai mitzvah. He estimates that they have 5-7 teen congregants who identify as trans or genderqueer, meaning they do not identify with the gender they were assigned at birth.
B’mitzvahs at Har Hashem mirror the traditional gendered ceremonies in everything but language. “We have folks that don’t feel like a ‘ben’ or a ‘bat,’” said Greene, using the Hebrew words meaning “son” and “daughter.” “So we come up with other Hebrew terms, [such as] ‘beit,’ which is from “the house of [parent name].” He said that a number of changes can be made to the Hebrew to increase inclusivity, ranging from the creation of new terms to using the infinitive version of words that would otherwise be gendered. “We’re not treating anybody any differently, other than being sensitive to their needs,” he said.
Ruby Marx, a 16-year-old who uses she/her pronouns, had a gender-neutral b’mitzvah with Temple Beth Zion in the Boston area in early 2020, pre-pandemic. “I always knew that I was gonna have to have [a b’nai mitzvah]. But when it came time to start thinking about it, I was like, ‘I really don’t feel comfortable having a bat mitzvah.’ But I wasn’t comfortable [having a bar mitzvah], either. So someone suggested that I do something in the middle. And that felt right for me.”
Marx, who describes herself as gender-fluid, was the first teen in her congregation to have a ceremony that didn’t fall within either the bar or bat categories. In the years following, several other teens in her community have had gender-neutral ceremonies, including one having an upcoming ceremony in mid-March.
“I don’t think anyone else had done something like that before,” said Marx. “I think a lot of other kids started to feel comfortable being like, ‘oh, maybe that’s something I would want to do,’ or incorporating different things that they’re passionate about [into their ceremonies].”
For her ceremony, she wore a prayer shawl featuring rainbow trimming and various rock n’ roll patches from her favorite bands. Marx said that the most rewarding part of her experience has been being a trailblazer for inclusion in her congregation. “It definitely feels good to know that I can help other kids feel comfortable being who they are, because I know that sometimes I’m not always comfortable being who I am. It’s nice to know that kids can look up to me,” she said.
Gender inclusion in b’nai mitzvahs has been expanding for decades, beginning with the American introduction of the bat mitzvah in 1922 for the daughter of Rabbi Mordecai Kaplan, the founder of Reconstructionism, in New York City. Before that, only boys were allowed to engage in the important coming of age tradition. After Judith Kaplan’s ceremony, the custom slowly spread across the country in non-Orthodox synagogues. For decades, however, the ceremonies for girls differed from those offered to boys: In many synagogues, girls were not allowed to read from the Torah, and their services were held on Friday nights rather than Saturday mornings. Orthodox synagogues were slow in accepting the bat mitzvah, and still maintain strict gender roles in synagogue.
Ruby Marx playing the guitar during a benefit concert they held for their mitzvah project. (Courtesy Pamela Joy Photography).
As feminism progressed both outside and within Jewish communities, girls pushed to be allowed to read from the Torah and to be counted towards a minyan, the 10-person quorum required for public prayer. Full bat mitzvahs became an accepted norm. A similar pattern is now occurring for b’mitzvahs.
As a coming of age ritual, b’nai mitzvahs occupy a unique role in Jewish life. Their goal is to integrate young Jews into the broader community, signaling that they have the knowledge and maturity to take on adult ritual responsibilities. Because of this, many young trans Jews wish to have a ceremony that will fully reflect them as they become more involved in their community and beyond.
Brave, the Colorado teen, chose to have their ceremony gender-neutral to ensure it still fit them down the road. “I don’t really know what I’m going to identify as in the future, because identity is fluid. And while I may be comfortable right now with being closer to a male identity, [later] I might be less comfortable with that,” they said.
Marx, the gender fluid teen outside of Boston, said entering the community as her authentic self was an integral part of her choice. “I had grown up watching all my cousins, and then my sister, have [ceremonies]. Afterwards, they were a lot more independent in their Jewish identity. That was something that appealed to me, because I wanted to be connected to the Jewish community, but I wanted to do it in my own way,” said Marx.
B’mitzvahs aren’t the only gender-inclusive ceremony offered now. Many Reform congregations have also created ceremonies for gender transitions, Hebrew name changes, and coming out, often based on a curriculum offered by the Central Conference of American Rabbis. “These are holy moments of growth and transformation, and we want to be supportive in their journeys,” Rabbi Greene of Har Hashem said. Brave also had a ceremony with Har Hashem to change their Hebrew name, and the synagogue made them an updated yad — a pointer used in reading Torah — to match.
Teens who were not able to do their ceremony gender-neutral say having access to inclusive ceremonies would have increased the enjoyment and meaning of their b’nai mitzvahs. “I would have felt more like I was stepping into my own skin, instead of the skin [of someone] that I was pretending to be,” said Mica Newmark. The 17-year-old, who uses they/them pronouns, had a gendered ceremony at Nevei Kodesh, a Renewal synagogue in Boulder, before coming into their identity more. Since their ceremony, Newmark has grown apart from religion. “I don’t really relate anymore,” they said.
Even teens who were more clear on their identity struggled with having gendered ceremonies. Jay, a 15-year-old from Boulder, came out immediately following their ceremony. (Jay, estranged from a parent who has a leadership role in their synagogue, asked that their last name be omitted.) They found the ceremony “pretty stressful” and their coming out experience difficult, explaining that they wanted everyone to understand the concept of existing outside of the gender binary, but didn’t feel that was possible at the time. “I had really long hair then, so I wanted to cut it, and just be more me,” Jay said. “But I was really stressed, because I knew I was going to get misgendered at the ceremony.”
Keshet publishes a guide to “design and support affirming b’mitzvah celebrations.” (Keshet)
In the following years, Jay helped to institute the use of pronoun pins at synagogue events, as well as generally making an effort to educate community members on transgender issues. “I think [gender-neutral ceremonies] allow queer Jewish people to embrace their religion and continue to flourish within Judaism without feeling gendered,” they said.
Keshet, a national Jewish LGBTQ+ organization, published a guide for b’mitzvah ceremonies. “Celebrating the Age of Mitzvah: A Guide for all Genders” includes information from what to call the ceremony to what the dress code should be, all aimed at helping communities create inclusive and meaningful traditions.
The need for the resources came from synagogues and young congregants, said Jackie Maris, the Chicago education and training manager for the organization. “It’s not just Jewish boys and girls becoming Jewish men and women, it’s Jewish kids of all gender identities becoming Jewish adults,” said Maris. “Having a tool that helps guide everyone through that process, with gender-expansive language and rituals that include folks beyond the binary, is very needed.”
Keshet recently updated the resources. “Adjusting practices to make them more inclusive is what has always been done in Jewish tradition,” said Maris. “Even ancient practices and rituals have evolved over time, and because they are human constructed, we continue to humanly evolve them.”
However, a number of communities still mainly offer gendered ceremonies. Orthodox synagogues and others that are non-egalitarian have not made widespread shifts towards gender-neutral ceremonies.
Despite the strict gender separation in Orthodoxy, there is also a growing push for inclusion of LGBTQ+ individuals in these spaces. Organizations like Eshel, a nonprofit based in the United States and Canada, work to provide LGBTQ+ Orthodox jews and their families with resources for living and thriving in Orthodox Jewish spaces. Other organizations are targeted specifically at teens, such as Jewish Queer Youth, which engages queer youth from Orthodox, Hasidic and traditionalist Sephardi/Mizrahi communities.
“LGBTQ youth who live in a community that is accepting of LGBTQ people reported significantly lower rates of attempting suicide than those who do not,” reports The Trevor Project. For both Brave and Marx, their communities, families and friends were largely supportive of their decision to have non-gendered ceremonies. “It definitely felt like the community showed me a lot of love to be able to do that,” Marx said. “I was really able to be myself.”
By expanding inclusion, Jewish institutions are expanding their reach and impact, as well as creating more engaging communities. “I don’t think that God creates in vain. And so, while there’s a lot of people that are still learning, including myself, about issues relating to gender and identity, our role as a sacred space and a Jewish community is to have an open tent where folks can enter in any doorway they want, because there are no doors,” said Rabbi Greene of Har Hashem.
Brave said that their ceremony made them feel fully included in their synagogue. “It felt good to officially be a part of a community that I can’t really get taken away from,” they said.
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The post ‘I wanted to be more me’: Teens propel a trend toward gender-neutral mitzvah ceremonies appeared first on Jewish Telegraphic Agency.
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‘He made Black Jews not invisible anymore; he was the bridge’
Rabbi Capers C. Funnye, Jr. rabbi and spiritual leader of Beth Shalom B’nai Zaken Ethiopian Hebrew Congregation in Chicago, and the Chief Rabbi of the International Israelite Board of Rabbis, died Nov. 2 at the age of 74.
A cousin of Michelle Obama and an important leader for Black Jews in America, Funnye was raised in the African Methodist Episcopal Church and converted to Conservative Judaism. He held leadership positions in Chicago’s Jewish community and was a consultant to many cultural institutions throughout the United States.
“I’ve known him my whole life,” said Rabbi Tamar Manasseh said. “There is nothing that prepares you for this. I think it’s really important for people to know that he made Black Jews not invisible anymore. He was the bridge.”
“At that time it was not the priority for other Black Jews, but for him it was the priority,” Manasseh continued. “There were a million times that he was uncomfortable to one day bring comfort to us all.”
Funnye was born in 1952, in Georgetown, South Carolina, and attended Howard University. He received a B.A. in Hebrew literature and a rabbinic ordination from the Israelite Board of Rabbis, Inc., in Queens, New York, and a B.A. in Jewish studies and an M.A. in human services administration from the Spertus Institute of Jewish Studies, in Chicago.
In 1995, Funnye, Michelle Stein-Evers and Robin Washington (an editor-at-large at The Forward) founded the Alliance of Black Jews.
Funnye became the first African American member of the Chicago Board of Rabbis in 1997, and was named Chief Rabbi of the International Israelite Board of Rabbis, in New York in 2015.
He also served as a rabbi for congregations in Nigeria, Uganda, and other sub-Saharan African nations.
“Rabbi Capers Funnye was my ‘rebbe’ for connecting with the Black community and for understanding how important it is to bring the Black Jewish community to the very center of the Jewish community,” said Rabbi Asher Lopatin.
“I was inspired as he fought hard to gain acceptance as a full member of the Chicago Board of Rabbis and then succeeded in getting full membership in the New York Board of Rabbis and opening up the New York Board of Rabbis to graduates of the Israelite Rabbinical Academy,” Lopatin said. “I will never forget his passion, his brilliance, his insight and his love for Judaism, the Jewish community and Israel. May his memory be a blessing.”
“It was an honor to welcome Rabbi Funnye and members of the International Israelite Board of Rabbis to become part of our rabbinic family. His steadfast commitment to group relations helped us to better understand the dynamics of the Black Jewish community,” said Rabbi Joseph Potasnik, executive vice president of the New York Board of Rabbis. “May we continue to perpetuate his legacy.”
“Rabbi Funnye has touched countless lives with his spiritual leadership, wisdom, and unwavering commitment to our congregation and the broader Hebrew Israelite community. His legacy of faith, service, and dedication will continue to inspire generations,” Beth Shalom B’nai Zaken Ethiopian Hebrew Congregation wrote on its Facebook page.
The post ‘He made Black Jews not invisible anymore; he was the bridge’ appeared first on The Forward.
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Top Jewish lawyers quit Indiana ACLU amid controversy over new director
Four attorneys have resigned from the ACLU of Indiana amid concerns over the incoming executive director’s approach to free speech and allegations of antisemitism.
Legal director Kenneth Falk, a prominent Jewish civil rights lawyer who has twice argued before the U.S. Supreme Court, along with deputy legal director Gavin Rose, senior staff attorney Stevie Pactor and staff attorney Josh Bleisch, all resigned in recent weeks, the ACLU of Indiana’s board confirmed in a statement to the Forward. Their resignations were first reported by the Indy Star.
The concerns center on Nikkita Oliver, a lawyer and longtime Seattle activist who was announced in June as the next executive director of the ACLU of Indiana.
Oliver, who posted a Palestinian flag on Instagram about two weeks after Oct. 7, 2023, alongside quotes about oppressed peoples’ “right to resist,” made comments during a July meeting that a former staff member interpreted as questioning Jewish attorneys’ ability to represent pro-Palestinian activists fairly.
Oliver, who uses they/them pronouns, also said they objected to the ACLU’s landmark legal defense of neo-Nazis’ right to march in Skokie, Illinois in 1977, which raised questions for some former staff about whether Oliver was committed to defending free speech irrespective of ideology.
Oliver’s original start date of Sept. 1 has been pushed back as the ACLU of Indiana conducts a third-party investigation “to establish the facts.”
“It is distressing that a small group of staff who have, at most, interacted with me once seem to have generated these rumors and false allegations,” Oliver wrote in a statement to the Forward, adding that they “welcome a fair, third-party review.”
A disputed meeting
The wave of resignations followed a July “get to know you” coffee conversation between Oliver and Neil Hudelson, ACLU of Indiana’s director of philanthropy at the time.
Hudelson told the Forward that during that meeting, Oliver brought up a 2016 free speech case involving pro-Palestinian student activists at Indiana University, which the ACLU had declined to take. Two community members had reached out about the case after their hiring was announced, Oliver said.
Hudelson said he was unfamiliar with the case, or why the ACLU might have decided not to pursue it, and asked Oliver for details, which Oliver said they didn’t know. Hudelson then recalled explaining to Oliver that the ACLU of Indiana has repeatedly defended pro-Palestinian activists’ right to free speech.
Where the conversation took a turn, according to Hudelson, was when Oliver said three times that it was “very interesting” that the ACLU had declined to take the case.
The two parties’ interpretations of the interaction differ.
Hudelson’s interpretation was that Oliver viewed the organization’s Jewish attorneys, who had vigorously defended pro-Palestinian activists’ free speech rights, as biased against Palestinians.
“It’s not hard to know that 50% of our legal team at the time was Jewish,” Hudelson, who is not Jewish himself, told the Forward. “The fact they kept repeating, just finding it ‘very interesting,’ struck me as antisemitic.”
While Oliver also recalled bringing up the 2016 case, they disputed the idea that it had anything to do with the attorneys’ religious background.
“I am a direct person who says exactly what I mean without hedging,” Oliver said in a written statement documenting their recollection of the meeting. “I did not intend or insinuate anything beyond providing an example of a meritorious case the affiliate did not take.”
Hudelson filed a complaint at the time about the interaction and said he hoped the matter would be resolved with a private investigation.
Tensions flare
Pactor, one of the Jewish attorneys who resigned, told the Forward she had raised concerns about Oliver’s commitment to the ACLU’s nonpartisan mission. (The legal arm of the ACLU must refrain from intervening in political campaigns in order to maintain its 501(c)(3) tax-exempt status.)
Pactor said she filed a complaint expressing concern over a comment Oliver made during a meeting with her in July about wanting to turn Indiana “light red.”
In a statement to the Forward, Oliver said by turning the state “light red,” they meant ensuring equal access to voting, which “naturally shifts the political landscape away from an exclusive focus on a single party.” (Indiana has largely voted for Republicans for president.) Oliver also noted that Pactor was in the running to become executive director but was not selected.
For Pactor, those concerns were compounded by Oliver’s social media history.
Less than two weeks after the Oct. 7 attacks, Oliver posted a Palestinian flag to Instagram and quoted author Arundhati Roy, who said “People have the right to resist annihilation.” Oliver added in the post that Martin Luther King Jr. “began to see the limits of non-violent protest” toward the end of his life.
“I am heartbroken and angry,” Oliver wrote at the time. “If we want the violence to stop, we must stop the root cause. This means ending the occupation of Palestine by Zionist Israel, supporting Palestinian liberation and ending the apartheid state.”
The ACLU of Indiana board defended the post to the Forward as “an intellectual critique of power dynamics, not an incitement of violence.”
After two Israeli embassy staff, Yaron Lichinsky and Sarah Milgrim, were shot and killed outside the Capital Jewish Museum in May 2025, Oliver reposted this message on their Instagram story: “20k children dead: violence is okay. 2 israeli embassy staff members dead: violence is not okay anymore.”
In another post, after the May 2026 shooting at the Islamic Center of San Diego that killed three people, Oliver reshared an image on their Instagram story calling the attack “the direct result of white supremacist, Zionist and anti-Muslim rhetoric being pushed by the state and media.”
Blaming the mosque attack on “Zionist” rhetoric without evidence was concerning, Pactor said, especially since the two teenage gunmen had expressed neo-Nazi views in writings they left behind.
In a statement to the Forward addressing their social media posts, Oliver wrote, “These posts speak to the double standard that can exist in the media when some deaths are deemed tragic, and others are deemed necessary. All life is precious. I understand that, outside of free speech, pro-Palestine advocacy is not within the ACLU of Indiana’s portfolio, and I do not intend to change that.”
On Sept. 27, a group of 79 Jews across the country who identified themselves as “organizers for Palestinian rights” submitted a letter of support for Oliver, writing that they could “attest that Nikkita [Oliver] explicitly and consistently cares about the safety of Jewish people.”
Tensions continued to flare among the ACLU staff, culminating in a Sept. 29 board meeting attended by Hudelson, who said board members said Oliver was the victim of false allegations.
Hudelson said he was fired two days later. The board said it would not comment on the details of personnel matters but noted that one employee was fired “for cause.”
Pactor resigned a few weeks later, on Oct. 19.
The Skokie question
Oliver also brought a perspective to free speech advocacy that appeared to diverge from the ACLU’s longstanding tradition of defending the rights of even the most objectionable speakers.
In 1977, the ACLU famously represented neo-Nazis who wanted to march through Skokie, Illinois, a heavily Jewish suburb of Chicago that has been home to many Holocaust survivors. The neo-Nazis never ended up marching, though they won the legal right to do so in court — with Jewish ACLU attorney David Goldberger arguing on the neo-Nazis’ behalf.
The ACLU’s decision to defend the rights of neo-Nazis was controversial; at the time, many Jewish lawyers resigned in protest. But it also helped establish the organization’s credibility as a group committed to the principle of free speech for all.
The ACLU has repeatedly reaffirmed its decision in the Skokie case. Today, the ACLU website notes that many consider the Skokie case “one of the ACLU’s finest hours.”
Oliver told Hudelson during their July meeting that they disagreed with how the ACLU handled the case.
“If I had been the head of the ACLU during Skokie, I would have found a different approach through integrated advocacy — such as submitting an amicus brief on the First Amendment — that protected the free speech of all without subjecting a Jewish community to potential harm,” Oliver wrote in their account of the meeting with Hudelson.

That approach conflicts with the way the ACLU has historically operated. Falk, who had served as legal director at the Indiana ACLU since 1996 before resigning, is among those Jewish free speech lawyers who have represented clients many find unsavory. He has argued on behalf of the Ku Klux Klan on multiple occasions, including when the hate group wanted to host a rally at the Gary, Indiana City Hall.
“If we don’t stand up for the rights of everyone, even people we don’t necessarily personally agree with, all of our rights are diminished,” Falk told The Indiana Lawyer in May. (The Forward was unable to reach Falk for comment.)
Hudelson and Pactor both told the Forward they were concerned by Oliver’s approach.
“Ken was always saying, ‘You don’t know what it’s like until your rabbi has to ask you why you have the Grand Wizard of the KKK in your office,’” Hudelson said. “But that’s what we do. We’re the ACLU.”
In a statement, the board said the ACLU of Indiana was not changing its approach to free speech litigation.
“I understand that under the law hate speech is free speech, and I believe in the ACLU’s mandate to protect all people’s civil liberties and civil rights,” Oliver wrote in a statement to the Forward. “I am aware of the ACLU’s stance and understand the difference between the affiliate’s work and my own frameworks and political leanings.”
The third-party investigation is set to be completed in November.
The post Top Jewish lawyers quit Indiana ACLU amid controversy over new director appeared first on The Forward.
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Arab parties are kingmakers, but will Israel’s Jewish leaders accept them?
(JTA) — JERUSALEM – Less than an hour after election night exit polls were published, Mansour Abbas, the leader of the Islamist Ra’am party, whose representation was predicted to almost double, declared: “We will translate this electoral power into an influential political force … we’re here — not on the sidelines.”
With all the votes now counted, Ra’am has indeed grown from five to eight seats, while the other Arab party, the Joint List, has received 11. Their combined unprecedented 19 seats out of a total of 120 in Israel’s parliament, the Knesset, now make the Arab parties a powerful force and one that could potentially break the political deadlock after neither the bloc led by Prime Minister Benjamin Netanyahu nor the opposition bloc led by Gadi Eisenkot have enough seats to form a governing coalition.
A record number of Arab-Israelis voted in last Tuesday’s election, signaling for the first time in Israel’s history that the country’s Arab public, which makes up around 21% of the general population, is demanding to be counted in Israel’s political process.
The question, now, is whether Israel’s Jewish political leaders — and the public they represent — are ready to accept them as legitimate partners in governing the country.
“The Arab parties managed to produce an historic turnout in the Arab community, a reflection of this population joining Israeli democracy and the democratic process, and their desire to see their issues being taken care of by the Israeli government and political system,” Yohanan Plesner, president of the Israel Democracy Institute, told the Jewish Telegraphic Agency.
“But while they performed phenomenally and beyond any expectation, it’s still too early to tell whether the massive expectations that led Israeli Arab voters to the streets will actually be met by a political system willing to respond to this desire,” he said.
The record voter turnout among Arab-Israeli citizens breaks with a decades-old tradition of shunning Israel’s political institutions in protest over the conflict with the Palestinians – many themselves identify as Palestinian citizens of Israel – and a feeling that whoever is in power will not truly address their needs.
After four years of a government dominated by far-right Israeli nationalists, however, Arab voters felt they had no choice but to step up, analysts told JTA. It was not only the inflammatory rhetoric and attacks on the Arab community by senior government ministers that drove up turnout to some 80% – compared to only 53.2% in the last election in 2022 – but also the outgoing government’s policies.
Minister of National Security Itamar Ben-Gvir, who prior to his political career was convicted for incitement to racism, has overseen mass demolitions of illegally built homes, especially in the Bedouin towns in Israel’s Negev region, and failed to address soaring crime rates in Arab towns.
Finance Minister Bezalel Smotrich has threatened to force the Arab population in Israel out of the land, outlining in September a plan to Judaize Arab-majority areas in Israel’s periphery. In one recent case, he even backed young Israeli Jews who set up an illegal outpost inside an Israeli-Arab town.
It is such moves, as well as multiple statements casting suspicion on Israel’s Arab sector, especially following Hamas’s Oct. 7, 2023, massacre in southern Israel, that ultimately pushed the community to vote en masse, according to experts on the Arab community. Many cast ballots for the first time.
“It was an existential fear,” said Michael Milshtein, head of the Palestinian Studies Forum at the Moshe Dayan Center at Tel Aviv University, who has researched political trends in Israel’s Arab community for years.
He pointed to a poll published following the election by Arabic-language newspaper Kul al-Arab showing that nearly 92% of Arab voters said that the main thing driving them out to vote was the fear of Smotrich and Ben-Gvir.
“It’s an almost unprecedented motivation,” he said. “But it can also be a formula for a cascade of expectations.”
Among those expectations now is that Israel’s majority Jewish parties that have promised change in the country – and promised to oust Netanyahu and his far-right partners – will include Arab parties or at least make use of this electoral momentum.
The political party Ra’am, which has roots in the Muslim Brotherhood, has already shown a willingness to join the government. The party, which focuses on social welfare issues and fighting crime, already broke down barriers in 2021 by joining former prime ministers Naftali Bennett and Yair Lapid in a government that briefly ousted Netanyahu.
For the Joint List, an alliance of three majority Arab parties focusing on socialist politics, civic equality for Arab citizens of Israel and Palestinian nationalism, joining an Israeli government or even providing it with a safety net from the outside is a big step.
All three parties – Hadash, a left-wing socialist party, Ta’al, a party promoting Arab civic rights and equality, and Balad, which represents pan-Arab nationalism – hold at their core the fight for Palestinian rights and national statehood.
Yet at least two of the parties, Hadash and Ta’al, have indicated a willingness to put some of their agenda aside in order to help change Israel’s current leadership.
“We are ready for political cooperation to form an alternative government that will present a genuine alternative and commit to a fundamental change in the current government’s racist policies,” Yousef Jabareen, head of the Joint List, said as votes were being counted on Thursday. “A government that will work to recognize the rights of the Arab public and end its exclusion, and that of its representatives, from the political system.”
However, Gadi Taub, a professor at Hebrew University of Jerusalem and co-host of the Israel Update podcast, called including such parties in Israel’s government “ridiculous.”
“These parties are anti-Zionist, they are against the very existence of Israel and some of them are direct terror supporters,” he said, referring to statements made by Balad’s leader Sami Abu Shehade after Oct. 7, which he later walked back.
“None of them will designate Hamas as a terror organization, even after Oct. 7,” noted Taub, adding that Israeli law should forbid parties that are openly against a Jewish state from running for parliament.
He pointed out that attempts to ban the Arab parties from running in this election were ultimately blocked by Israel’s Supreme Court, although Shehade did withdraw from the race. No other country would tolerate political leaders that “do not acknowledge the self-determination” of the country they live in, said Taub.
Including Arab parties in a government is something that was not even considered by Jewish or Zionist-focused parties until the offer came from Ra’am in 2021. In fact, there have only ever been two Muslim Arab ministers, Ghaleb Majadele, a member of the Labor Party, who served under former prime minister Ehud Olmert and Issawi Frej, from the Meretz Party who served from June 2021 to December 2022.
Three years after Oct. 7, when fear and mistrust of Arabs because of the attack remain high, the idea of aligning politically with Arab politicians who openly advocate for Palestinians is even more complex.
While Netanyahu and his coalition partners painted such a collaboration as an existential threat for the state in the lead-up to last week’s vote, almost all the parties in Eisenkot’s bloc, except for the Democrats headed by Yair Golan, also ruled out the possibility.
Mairav Zonszein, a senior Israel analyst with the International Crisis Group, said it was difficult to evaluate whether Israeli society as a whole was now ready for such political influence from Arab Israelis, but said the more pertinent question was whether Eisenkot and his political partners, Naftali Bennett and Avigdor Lieberman, were ready for it.
“This is pretty much their only option if they want to get rid of Benjamin Netanyahu,” she said. “The main question is how important it is for them to remove Netanyahu that they would be willing to compromise on something that they made a frontline issue?”
Zonszein added that even center-left former prime minister Yair Lapid, whom she characterized as pragmatic in every other way in his efforts to oust Netanyahu, has stated that he would not work with the Arabs.
She called lumping the entire sector together “outrageous.”
“It really defies the very notion of a democracy,” Zonszein said, accusing Netanyahu of dismissing “Palestinians just for being Palestinians, regardless of the fact that they are law-abiding citizens, that they pay taxes and are present in all aspects of the workforce.”
Throughout Election Day, the embattled Netanyahu published a stream of video clips declaring that Arabs were “flocking” to the polls. He told his supporters that if they did not want an Islamist state in Israel, then they’d better get out and vote for him.
Analysis by some fact-checkers has since revealed that many of the images Netanyahu used to scare his voters were in fact AI-generated fakes.
Tani Frank, director of the Shalom Hartman Institute’s Center for Judaism and State Policy, argued that the delegitimization of the Arab vote was one of the “focal points of the Likud campaign.”
“One reason for this is to weaken the ability of the change bloc to form a government with the support of, or reliance on, the Arab parties — specifically Ra’am and Mansour Abbas, who has already done so previously,” he said.
Frank said he believed that the willingness of Jewish Israelis to accept cooperation with Arab parties, especially after Oct. 7 and the Likud campaign, was extremely limited.
A few days before the election, a snap poll conducted by the Israel Democracy Institute found that “a clear majority of Israeli Jews opposed either Arab party playing a role in any government.”
While a majority of those on the left said that they would support a coalition of center and left-wing parties with the support or participation of the Arab parties, those in the center and right preferred another round of voting rather than forming a coalition with them.
Since the election, Netanyahu and his supporters have tried to cast doubt on the mass Arab turnout and on the legitimacy of the Arab political leadership. This has included accusations by members of his Likud party of voter fraud and foreign interference from Qatar, followed by statements Thursday from the Central Elections Committee that it was investigating foreign funding irregularities.
Netanyahu wrote in a post on X: “The elections in the State of Israel were stolen by Arab parties that support terrorism and the elimination of the Jewish state, through serious criminal offences involving bribery, threats, violence, forgery and the use of prohibited software to mobilize voters.”
Supreme Court Justice Noam Sohlberg, head of the elections committee, said on Sunday at a press conference with the country’s attorney general and the director of the Israel Security Agency, the Shin Bet, that the investigation into alleged foreign funding was serious and ongoing but would not change the results.
“Our position is that even if the suspicions are substantiated, this would not undermine the integrity of the electoral process or the election results as a whole,” he said.
On Saturday night, protests were held by both those against allowing Arabs into the government and those who believe it is the only way forward. A small group of those who are against such a move gathered in Tel Aviv chanting that Israel must not allow “terror supporters into the government.” Much larger groups of protesters in favor of a collaboration gathered around the country urging Eisenkot to take the step.
Mohamed Darawshe, a political analyst and director of strategy at Givat Haviva, a leading center educating for a shared society in Israel, said that if after the massive turnout on Election Day the Arab parties were not included in a change government, there would be great “disappointment.”
“If they are blocked from the right wing, that is understandable. But if their natural partners in Jewish society block them, they will end up turning their back on the whole political scene,” he said.
Darawshe said such a scenario would make Arab society unlikely to participate in such numbers in future elections.
“It will be like a vote of no confidence in the Israeli political system and complete disbelief in the promise that Israel can offer political equality as promised in the Declaration of Independence,” he said.
Political equality, Darawshe pointed out, is “not just allowing Arab citizens to exercise their equal rights on the day of the elections, but also to exercise their rights the day after the election, meaning allowing them to be part of the coalition and not to create a glass ceiling at representation in parliament.”
This article originally appeared on JTA.org.
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