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The End Jew Hatred Movement is spreading across the country — and sparking controversy
(New York Jewish Week) — Last month, Colorado Gov. Jared Polis, a Jewish Democrat, proclaimed April 29 “End Jew Hatred Day,” citing “an urgent need to act against antisemitism in Colorado and across the country.”
Similar proclamations came from New York Rep. Mike Lawler, a Republican, and dozens of other elected officials nationwide.
But in the New York City Council, an identical effort proved controversial. While the overwhelmingly Democratic council approved April 29 as End Jew Hatred Day annually, six council members either abstained from or voted against what organizers had intended to be an unanimous decision.
The initiative behind the proclamations, called the End Jew Hatred Movement, is a relatively new presence based in New York City that is increasingly making its voice known nationally — through rallies, petitions, a relentless press campaign and now in the halls of government. One measure that demonstrates the initiative’s growth is the number of April 29 proclamations. Last year, there were a handful. This year, according to End Jew Hatred, there were 30.
The movement also provided the spark for the unexpected opposition in the New York City Council. Lawmakers who did not support the proclamation said they demurred because the End Jew Hatred Movement, while run by people who say they “set aside politics and ideology,” has been associated with right-wing Jewish activists.
End Jew Hatred doesn’t publicize much about its structure or funding. It is not a registered nonprofit organization, and would not tell the New York Jewish Week its annual budget or how it receives donations.
Its backers call it an unapologetic voice that’s fighting a growing problem, antisemitism, while its critics say it is an attempt to inject hawkish rhetoric into a national effort to combat anti-Jewish persecution. Amid that debate, the movement’s growth, and its successful spearheading of resolutions nationwide, show how an initiative founded by conservative activists has wielded influence in the conversation about antisemitism, even in liberal political spaces.
Here’s what we know about End Jew Hatred, how it’s establishing itself in New York City and beyond, and why its activities are drawing backlash.
A movement founded in the politics of 2020
Founded in New York City near the beginning of the pandemic, End Jew Hatred first drew local attention in October 2020, when it organized a rally in front of the New York Public Library protesting the way its activists said New York City Mayor Bill De Blasio and New York Gov. Andrew Cuomo were unfairly targeting Orthodox New Yorkers with public health restrictions.
Haredi New Yorkers and their backers railed against the city’s regulations that year, and claimed that policies limiting group prayer and other religious ceremonies were selectively enforced against their communities.
“Never in my life did I think I would see this type of blatant Jew-hatred from our public officials,” Brooke Goldstein, who founded End Jew Hatred, said at the rally, which drew dozens of protesters. “Singling out New York Jews for blame in the coronavirus spread is unconscionable and discriminatory.”
But while the movement’s first significant action concerned the pandemic, a spokesman for End Jew Hatred said it was inspired by another seismic event that took place in 2020: the racial justice protests and the growth of the Black Lives Matter movement.
“How can we replicate this for the Jewish people?” said Gerard Filitti, senior counsel for the organization Goldstein directs, the Lawfare Project, describing End Jew Hatred’s genesis. “We saw antisemitism shoot up during the pandemic. So it was kind of the right time to launch this idea.”
Since then, in addition to spearheading the proclamations, the initiative has continued holding rallies, protesting the United Nations Relief and Works Agency, which aids Palestinian refugees, for “promoting Jew hatred”; speaking out against antisemitism in Berlin, Toronto and other cities around the globe; and, earlier this year, opposing a reported plea bargain for the men who assaulted Joseph Borgen while he was en route to a pro-Israel rally in May 2021. It was also a signatory on a letter to Manhattan District Attorney Alvin Bragg protesting the plea deal, and members of the movement showed up to the alleged attackers’ court hearing.
Nearly three years after its launch, the movement remains opaque about its structure, declining to share any financial information or elaborate on its relationship to the Lawfare Project, which bills itself as an “international pro-Israel litigation fund.” In a brief statement to the New York Jewish Week, a spokesperson for End Jew Hatred said the organization accepts donations from local community members and support from like-minded nonprofit groups, though he declined to detail how those donations were processed.
“Our network of activists spans the globe, from New York City to Los Angeles, from Toronto to Berlin,” he said. “Also, the movement is supported by people from all walks of life who donate both their time and money to make the movement a success. Activists are encouraged to fundraise within their community, and some actions have been supported by organizations that have taken part in them.”
Roots in pro-Israel and right-wing activism
The Lawfare Project, Goldstein’s group, has represented Jewish students who settled a discrimination lawsuit with San Francisco State University, and the following year, represented an Israeli organization that settled a suit with the National Lawyers’ Guild, after the guild declined to place the group’s ad in its annual dinner journal.
This year, the group is providing legal aid to a Las Vegas-area Jewish teen who had a swastika drawn onto his back. And it sued the mayor of Barcelona over her decision to sever ties with Tel Aviv.
Goldstein also has a history of right-wing activism and controversial statements. She has made appearances on conservative news networks such as Fox News, One America News and Newsmax. She once said that “there’s no such thing as a Palestinian person,” and on Election Day in 2016, tweeted, “Can I run the anti-anti-islamophobia department in the Trump administration?”
Goldstein has said she sees Ronald Lauder — the philanthropist, World Jewish Congress president and conservative donor — as an ally. In a virtual conversation between the two hosted by Manhattan’s Fifth Avenue Synagogue last year, Goldstein thanked Lauder for his “support and his friendship,” and Lauder called Goldstein “so smart and wonderful.” Lauder was also involved with the movement’s effort to establish End Jew Hatred Day in New York City last year.
Ronald S Lauder, President of the World Jewish Congress (WJC) recorded before a bilateral a conversation with Chancellor Scholz. (Michael Kappeler/Getty Images)
End Jew Hatred has also worked with Dov Hikind, a former Brooklyn Democratic state assemblyman who now runs a group called Americans Against Antisemitism. Hikind’s group has partnered with End Jew Hatred, and he has appeared at its events. Hikind told the New York Jewish Week that his group and End Jew Hatred are “involved in terms of pushing the same agenda.”
Hikind has stirred controversy as well: In 2013, he wore blackface as part of a Purim costume, and in 2005, sponsored a bill that would have allowed police to profile Middle Eastern men on the subway. He was a follower of the late right-wing extremist Rabbi Meir Kahane.
Controversy or consensus?
Even as its right-wing connections have sparked suspicion from progressive activists, End Jew Hatred has garnered support from establishment Jewish groups. The Conference of Presidents of Major American Jewish Organizations promoted End Jew Hatred Day on Twitter last week, posting a graphic with the logo of the movement. And the city’s Jewish Community Relations Council also backed the City Council resolution.
“All people, regardless of party affiliation, have a role to play in combating antisemitism and other forms of hatred, and we should not lose sight of that,” a JCRC spokesperson told the New York Jewish Week. “From our perspective, every day should be End Jew Hatred Day.”
Lauder has also advocated the use of the term “Jew hatred” in place of antisemitism in a video published by the World Jewish Congress that has been viewed more than 480,000 times.
“No one is embarrassed anymore when they’re called an antisemite,” he said. “Antisemitism must be called what it really is: Jew hatred.”
That view is not universally shared among antisemitism watchdogs. Holly Huffnagle, the American Jewish Committee’s U.S. director for combating antisemitism, said that the term “Jew hatred” is “jarring” and “makes people stop and think.” But she said the term does not capture the way antisemitism is often expressed via coded conspiratorial language.
“[People] might not know what [the term] antisemitism is, but Jew hatred they know,” she said. “In that sense it can be used to get attention, to help people call it out.”
“On the other hand, the antisemitism we see today, in its primary form, which is conspiratorial, is not captured by the term ‘Jew hatred,’” she added. “I hear from a variety of people that they don’t hate Jews, they’re against Jew hatred, they’re not antisemitic, but they believe that Jews have too much power [or] they control the media.”
And End Jew Hatred’s right-wing ties have also made some progressive activists in its home base of New York City wary of its motives. The lead sponsor of the City Council’s End Jew Hatred Day resolution was Queens Republican Inna Vernikov, a former aide to Hikind who has previously spotlighted antisemitism allegations at the City University of New York.
Her resolution, which passed overwhelmingly, garnered a mix of 14 co-sponsors, including some prominent Jewish Democrats and all six of the council’s Republicans — two of whom have links, respectively, to white supremacists and a person arrested for storming the U.S. Capitol on Jan. 6, 2021.
Council Member Inna Vernikov introduced a resolution to create an annual “End Jew Hatred” day in the New York City Council on April 27, 2023. (New York City Council Flickr)
Those right-wing connections were part of what led six progressive council members to either abstain from or vote against the resolution. One of the council members who voted no, Brooklyn’s Shahana Hanif, told the New York Jewish Week that she has participated in multiple actions against antisemitism but opposed the resolution because she didn’t want to endorse End Jew Hatred as a movement.
“Antisemitism is real,” Hanif said. “I understand the urgency. I understand the opportunity when there is a resolution or any kind of symbolic gesture that comes along, that every legislator wants to be united in supporting our Jewish colleagues. But in the same breath, it is our responsibility to know who is leading on these efforts.”
City Comptroller Brad Lander, a prominent Jewish progressive politician, vouched for Hanif’s record of standing up to antisemitism and echoed her concerns. He told the New York Jewish Week that End Jew Hatred’s activists are “right-wingers who have a track record of working very closely with people who foment hatred.”
Jews for Racial and Economic Justice, a progressive group, also opposed the resolution. Rafael Shimunov, a member of the group, said the resolution was “clearly associated with the right,” and noted that at a hearing ahead of the vote, an activist decried bail reform, something right-wing advocates have pushed for years to repeal.
Shimunov also took issue with remarks Vernikov has made about George Soros, the billionaire Jewish liberal megadonor who has become an avatar of right-wing antisemitism, and whom Vernikov called ”an evil man, who happens to be Jewish.” JFREJ activists also noted that also noted that some Republican cosponsors of the bill, such as Vernikov, Vickie Paladino and Joann Ariola, have called for transgender women to be barred from women’s sports at schools and universities. In addition, Paladino has a history of anti-LGBTQ comments. The activists say these views undercut the council members’ calls to oppose hatred directed at Jews.
End Jew Hatred’s supporters dismissed accusations that their cause is right-wing. In a text message, Vernikov told the New York Jewish Week that “this resolution has nothing to do with politics or right-wing extremists.” Hikind also echoed that message.
“Everyone in the Jewish community supported this idea,” Hikind said. “To say it’s just right-wing organizations is dishonest and hypocritical.”
Filliti, the Lawfare counsel, said the aim of the resolution — and End Jew Hatred as a whole — was to send “a unifying message.”
“We’re not looking to make this political,” he said. “We have had so much success with this and we are so happy to see this going forward.”
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The post The End Jew Hatred Movement is spreading across the country — and sparking controversy appeared first on Jewish Telegraphic Agency.
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Eight years after Tree of Life shooting, a Jewish burial society’s ranks have nearly doubled
After preparing five victims of the Tree of Life synagogue massacre for burial, members of Pittsburgh’s New Community Chevra Kadisha stood in a circle and held hands.
They had gathered like this before, taking a moment after their work to process what they had done. This time, they were caring for people murdered in their own community.
Volunteers from outside Pittsburgh had come to help. David Zimmer, a longtime member, remembered one visitor bringing a custom from another chevra kadisha.
“He passed around a piece of chocolate,” Zimmer recalled, “so that there should be something sweet.”
Eight years later, NCCK has nearly doubled in size. Before the attack, it had about 38 members, according to records reviewed by Patricia Cluss, one of its founders. Within four months, 11 people had joined. Today, it has 70.
The growth has brought more volunteers into some of the least visible work in Jewish communal life. A chevra kadisha, traditionally translated as a “holy society,” washes and prepares the dead for burial, dresses them in plain white shrouds and helps ensure they are treated with dignity. The work is considered a chesed shel emet, or true kindness, because the dead cannot repay those who care for them.
For NCCK, the aftermath of the attack also revealed another dimension of that care: The people accustomed to supporting others through loss needed support themselves.
Caring for their own
Pittsburgh’s NCCK was founded in 2004 to encourage greater participation in the Jewish tradition of caring for the dead. An Orthodox chevra kadisha already existed, and NCCK’s founders hoped to involve more Jews in the practice, regardless of their level of religious observance.
Cluss was among them. She had encountered an article about Reform Jews reviving Jewish burial practices that had fallen away in some communities. Until then, she had never heard of a chevra kadisha.
“I gotta do that,” she remembered thinking.
Deane Root joined early, too, drawn by an idea: What if Pittsburgh had a chevra kadisha open to anyone in the Jewish community? Root remembered a small group gathering, often in a member’s living room, to figure out the logistics of working with funeral homes and training volunteers.
Then came Oct. 27, 2018.
Root and his wife, Rabbi Doris Dyen, were approaching the Tree of Life synagogue building that Saturday morning when they heard a series of loud noises. They pulled into the parking lot and saw shattered glass.
Two NCCK members had been inside the synagogue, and the dead and wounded included people its members knew. At the Jewish Community Center of Greater Pittsburgh after the shooting, where families and friends gathered and waited for news, Root recalled that “not everybody knew for sure” what had happened to their loved ones.
When the victims were released for burial, NCCK began the work for which it had trained. Members also kept shmira, remaining with the dead and reciting Psalms until burial.
Allen Baum, who coordinates the NCCK men’s members, remembered that by the end, nearly every man in the group had participated in shifts. After the final tahara, the ritual preparation of a body for Jewish burial, they stood in a large circle, joined by women from NCCK as well.
Later, members gathered in a home, bringing food, reading poems and speaking about the people they had lost.Root was carrying the trauma of what he experienced that morning. He described a “video playing in my head constantly.”
Being together helped. “Let the community carry some of that burden,” Root remembered, “rather than keeping it all inside our own emotions and our own minds.”
A growing circle
Following the attack, younger Jews contacted NCCK after reading about its work. Some described joining as something they felt they needed to do as Jews. Others spoke of it as a form of social action.
Elana Glick, who joined NCCK around 2014 after her grandfather died, remembered that the group sometimes struggled to find enough volunteers before the massacre. Afterward, she said, the work became more public, even as members sought to preserve the privacy of the rituals.
At its annual dinner, Glick has watched the group grow. There have been “more and more tables added year after year because of people who have found this and wanted to be a part of this work,” she said.
“Being part of the chevra is one of the ways I feel most attached to my Judaism,” Glick said.
Sarit Wishnevski, executive director of Kavod v’Nichum, a national organization supporting chevrot kadisha and Jewish burial practices, has watched the movement become increasingly multigenerational. At the organization’s November 2025 gathering in Ojai, California, participants ranged from their 20s to their 80s, with one in their 90s.
The Jewish phrase l’dor v’dor is usually understood as passing something “from generation to generation.” Wishnevski suggested it can also mean practicing a tradition with generations alongside one another.
NCCK has also become a resource for other communities. Wishnevski called it a “really strong model,” citing materials its members have shared and their help with questions ranging from starting a group to making the work more inclusive of gender diversity.
The possibility of mass-casualty events has prompted other questions, too. “How will we be prepared?” Wishnevski said. “How will we show up if God forbid this happens here?”
Kavod v’Nichum is developing an emergency preparedness pilot effort. Wishnevski said the goal is not for a chevra kadisha to respond “in a silo,” but to build relationships with first responders, government agencies and other Jewish organizations.
Earlier this month, three NCCK members traveled to Chicago to teach other volunteers about something none would ever want to need: developing tahara liturgy for young children.
But most of the chevra kadisha’s work remains unseen, and the calls come without warning. “The only predictable thing is the unpredictability,” Baum said.
One summer, the men’s group went 11 weeks without a tahara. More recently, Cluss said, the women’s group performed 11 in two weeks. Sometimes volunteers arrive at a funeral home for one person and are asked whether they can stay for another. In recent years, NCCK has performed roughly 90 taharot annually.
For Cluss, the work had long been meaningful. After Tree of Life, she struggled to explain how that meaning had changed. Her daughter noticed something she hadn’t.
“Mom, do you ever notice when you’re talking about the chevra you always put your hand on your heart?”
Cluss hadn’t noticed.
The post Eight years after Tree of Life shooting, a Jewish burial society’s ranks have nearly doubled appeared first on The Forward.
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When a black hat and a toothbrush take on deeper meanings
דניאל גלאַיס באַנד „דער פֿאָיע און אַנדערע פּיעסעס“ (ה. לײוויק־פֿאַרלאַג, תּל־אָבֿיבֿ, 2026), נעמט אַרײַן צוועלף דראַמאַטישע ווערק אין פֿאַרשײדענע זשאַנערס: מעלאָדראַמעס, מאָנאָדראַמעס, משפּחה־דראַמעס און פּאָליטישע סאַטירעס.
די ווערק זײַנען פֿאַרשיידענע, אָבער זײ װערן צונױפֿגעקניפּט דורך אַ בשותּפֿותדיקן מאָטיװ פֿון זכּרון און זײַן כּוח פֿון תּיקון.
גלאַי איז געבוירן געוואָרן אין 1945 אין בוענאָס־אײַרעס, בײַ אַ משפּחה פֿון ייִדישע אימיגראַנטן. אין שטוב, אויף משפּחה־שׂימחות און אױף דער גאַס האָט ער געהערט ייִדיש, העברעיִש און שפּאַניש, װי אױך די קלאַסישע מוזיק, כּלי־זמר און טאַנגאָ.
זײַן טאַטע, זישע גאָלדוואַסער, איז געווען אַ שנײַדער און אַן אַמאַטאָרישער ייִדישער אַקטיאָר. דורך אים האָט דער יונגער דניאל אײַנגעזאַפּט די קלאַנגען, עמאָציעס און אינטאָנאַציעס פֿונעם ייִדישן טעאַטער.
צו פֿינף יאָר האָט גלאַי אָנגעהויבן זיך לערנען מוזיק, לכתּחילה אין בוענאָס־אײַרעס און דערנאָך אין תּל־אָבֿיבֿ. שפּעטער האָט ער באַקומען אַ מאַגיסטער אין קאָמפּאָזיציע פֿונעם שיקאַגע־אוניווערסיטעט.
דער ביאָגראַפֿישער הינטערגרונט העלפֿט פֿאַרשטיין די טיטל־פּיעסע „דער פֿאָיע“. דעם הױפּטהעלד פֿישעלעס פֿאָטער איז — ווי גלאַיס אייגענער טאַטע איז געווען — אַ שנײַדער, װאָס איז פֿאַרליבט אינעם טעאַטער.
דער טעאַטער, און בפֿרט דער פֿאָיע, װערט פֿאַרװאַנדלט אין אַ זכּרון־קאַמער, װוּ עס װערט אױסגעשפּילט די דראַמאַטישע ליבע־געשיכטע פֿון פֿישעלע און זײַן געליבטער רײזעלע. זײ באַװײַזן זיך אױף דער בינע אין דרײַ געשטאַלטן — װי קינדער, יונגע לײַט און דערװאַקסענע.
דער פֿאָיע איז מער ווי אַ טייל פֿונעם טעאַטער־בנין. דאָס אין אַ פּונקט װוּ דער זכּרון טרעפֿט זיך מיט דער ווירקלעכקייט. דער דערוואַקסענער פֿישל עקשטיין שטייט דאָ ווי אַ רואה ואינו נראה, אַן אומזעעוודיקער אָבסערוואַטאָר װאָס פּרוּווט צו פֿאַרבינדן „צוויי פּונקטן אין דער צײַט“.
בײַ גלאַין איז די קינדהײט ניט קײן אַלטע מעשׂה־שהיה, נאָר זי פֿאַרמאָגט אַ שליסל צום הײַנט: „דער סוד פֿון וואָס איך בין הײַנט, מײַנע טרוימען, ליבע און פּײַן, שטעקט אין אָט די נאָענטע קינדעריאָרן“, זאָגט פֿישל אינעם פֿאָיע.
ווען דער קליינער פֿישעלע קען ניט ענטפֿערן אויף אַ פֿראַגע פֿונעם כּפֿל־טאַבעלע, שרײַט ער אויס: „דרײַצן טויזנט מיליאַרד!“ דער קלאַס לאַכט אים אױס, אָבער פֿאַר אים שטעקט אין דער דאָזיקער צאָל אַ סוד, אַן „עניגמע“.
שפּעטער ווערט ער אַ באַרימטער פֿיזיקער. עס גײט דאָ ניט סתּם וועגן אַ שלעכטן תּלמיד, וואָס איז געקומען צום שׂכל. די עניגמאַטישע ריזיקע צאָל איז אַ סימן פֿון אַ שטאַרקן כּוח־הדמיון. די שול קען ניט דערקענען זײַן טאַלאַנט, אָבער דװקא אָט דער כּוח דערמעגלעכט זײַן אױפֿטו אין װיסנשאַפֿט.
אַן ענלעכע דינאַמיק שטעקט הינטער רייזעלעס דערפֿאָלג װי אַ טעאַטער־שטערן. פֿישעלע טרעפֿט זי אױפֿן מאַרק װוּ זי זינגט שטײענדיק אויף אַ פֿרוכטן־קעסטל. זי זאָגט צו אים: „זאָלסט װיסן…קונסט שטייט העכער פֿון אַלץ!“
דאָס קעסטל איז איינער פֿון גלאַיס בינע־חפֿצים מיט אַ סימבאָלישן באַטײַט. אַ פּשוטער טאָגטעגלעכער אָביעקט איז אַ מין זכּרון־פּושקע װאָס פֿאַרבאַהאַלט דעם חלום פֿון די קינדעריאָרן. דאָס קעסטל באַװײַזט זיך װידער אינעם פֿאָיע, װען די דערװאַקסענע רײזל זעצט זיך אַנידער כּדי אָפּצוגעבן זיך אַ דין־וחשבון פֿון איר לעבן.
אַזאַ מין פֿונקציע האָבן די בינע־חפֿצים אויך אין אַנדערע פּיעסעס. אין „באַכס פּאַרטיטע אין רע מאַזשאָר“ איז דאָס דער שוואַרצער הוט, װאָס די מאַמע טראָגט װען זי קומט צו איר טאָכטערס פּיאַנע־קאָנצערט.
אײן בליק אױף דעם הוט ברענגט די טאָכטער פֿון די כּלים אַרױס און מאַכט קאַליע דעם קאָנצערט. דער הוט איז דאָ אַ סימן פֿון דער מוטערס קאָנטראָל איבער דער טאָכטערס פּערזענלעכקײט — אַ פּראָבלעם, װאָס זײ בײדע מוזן לײזן.
אַ פּשוטער חפֿץ איז אָפֿט מאָל חשובֿער אײדער אַ בכּבֿודיקער. „דאָס ציינבערשטל און די כּתובֿה“ איז אַ פּיעסע װעגן אַ משפּחה־ברוגז. דער מאַן װאַרפֿט מיט כּעס זײַן טעלעפֿאָן אין דער װאַנט אַרײַן און צעברעכט על־פּי־צופֿאַל די כּתובֿה. דאָס צעבראָכענע גלאָז איז אַן אָנזאָגער פֿונעם משפּחה־קריזיס.
דער מאַן ציט זיך אַריבער אין אַן אַנדער דירה, אָבער קען ניט געפֿינען זײַן ציינבערשטל. אין צװישן געפֿינט די פֿרױ אָט דעם צײנבערשטל און דאָס גיט איר אַ תּירוץ צו טעלעפֿאָנירן דעם מאַן. דער סוף איז גוט; שלום־בית װערט אױפֿגעשטעלט.
גלאַי האָט געשריבן מוזיק צו די לידער פֿון פֿאַרשײדענע ייִדישע און העברעיִשע דיכטער. אין זײַן טעאַטער איז מוזיק ניט קיין באַפּוצונג, נאָר אַן אייגנאַרטיקע בינע־שפּראַך. אױך טאַנץ איז פֿאַר גלאַי, ווי ער האָט געזאָגט אין אַן אינטערוויו, „די שפּראַך פֿונעם גוף“, װאָס איז וויזועל, דינאַמיש און פֿאַרשטענדלעך פֿאַר אַלעמען.
אַ סינטעז צװישן װאָרט, קלאַנג און באַװעגונג קומט פֿאָר אין „אַ פֿריילעכס פֿאַר איסאַ“. אין דער פּיעסע, װאָס איז געװידמעט דער באַרימטער זינגערין איסאַ קרעמער, װערן איבערגעפֿלאָכטן לידער, טענץ, ביאָגראַפֿישע פּרטים, אַרכיוואַלע דאָקומענטן און חלומות.
אַ װיכטיקער זשאַנער אין גלאַיס דראַמאַטורגיע איז די גראָטעסקע סאַטירע. „ווי מאַכט מען חרובֿ אַ פֿאָלק“ איז אַ בינע־עקספּערימענט: חיים װיל װײַזן זײַן חבֿר יאַנקל װי אַזױ צו „צערײַסן אױף שטיקער“ גוטע אָרנטלעכע מענטשן דורך דעמאַגאָגיע און געװאַלט.
חיימס װערטער „מען האָט אַ מאָל גרינטלעך מתקן געװען דאָס פֿאָלק. איצט קומט די ריכטיקע שעה מאַכן פֿון אים אַש און פּאָרעך“ קלינגען ספּעציעל אַקטועל אין דער הײַנטיקער געשפּאַנטער פּאָליטישער אַטמאָספֿער סײַ אין אַמעריקע סײַ אין ישׂראל.
אין אַן אינטערוויו האָט גלאַי געזאָגט, אַז אַ קינסטלער דאַרף ניט בלויז שילדערן די װירקלעכקײט, נאָר אויך אָנווײַזן אויף אַ בעסערער וועלט מיט מער יושר און ליבע. זײַנע פּיעסעס זאָגן אָבער ניט צו, אַז קונסט קען ברענגען אַ תּיקון־עולם. צװישן זײַנע פּערסאָנאַזשן זײַנען ניטאָ קײן אידעאַלע העלדן. זײַן טעאַטער איז אַ פֿאָיע, װוּ מען טרעפֿט זיך פּנים־אל־פּנים מיט זיך אַלײן, מיט אַלע זײַנע שװאַכקײטן און חסרונות.
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Israel’s future: What will actually change if Netanyahu loses?
Israel’s election on Tuesday could mark a dramatic turning point for a country battered by war, political turmoil and growing international isolation. If the opposition manages to replace Prime Minister Benjamin Netanyahu, the consequences could extend far beyond a change of leadership. A new government could reverse the assault on democratic institutions, investigate the catastrophic failures of Oct. 7, end the extraordinary military exemptions enjoyed by the ultra-Orthodox, curb Jewish extremism in the West Bank and begin repairing Israel’s shattered relations with much of the world. For many Israelis, the stakes are nothing less than the country’s long-term survival.
The polls suggest that Netanyahu’s coalition will lose its parliamentary majority, but that may be the easy part. The opposition, led by former military chief Gadi Eisenkot, faces a potentially crippling contradiction: it seems like that it will be capable of commanding a majority in the 120-member Knesset only with the support of Arab parties, yet several of its leaders have promised not to rely on them. Unless they find a way around that commitment, Israel could emerge from the election with a clear majority opposed to Netanyahu but no alternative government capable of taking power.
For much of Israel’s secular, educated and economically productive population, the desperation to remove Netanyahu is palpable. Tens of thousands living abroad have been streaming home to vote, amid estimates that more than a quarter-million Israelis left during his current term. After Oct. 7, years of warfare, immense loss of life, democratic erosion and international isolation, another Netanyahu victory would convince many that Israel has crossed a point of no return. The spectacle of far-right figures such as Itamar Ben-Gvir and Bezalel Smotrich representing the country has compounded their humiliation.
The fear is of a monumental brain drain, the damage could be irreversible.
Talk of Israel’s survival is therefore not necessarily hysterical. A country weakened by emigration, threatened with European sanctions and declining American support could lose the technological and military superiority on which its security depends, inviting aggression. An Israel increasingly dominated by ultra-Orthodox communities that largely reject military service and modern secular education would face further difficulties. It is an astonishing predicament for a technological powerhouse whose GDP per capita exceeds that of France, Britain and Germany.
Netanyahu, meanwhile, has responded to unfavorable polls with apocalyptic warnings. On Sunday, he shared an AI-generated image of a nuclear explosion engulfing Tel Aviv, suggesting his defeat could expose Israel to a second Holocaust at Iran’s hands. Days earlier, he raised the prospect of international banking sanctions and proposed using cryptocurrencies and blockchain technology to circumvent them. The Bank of Israel rejected the idea as unworkable, while economists warned of potentially disastrous consequences.
In another reflection of Netanyahu’s apparent desperation, CNN reported that he tried to persuade President Trump to launch a joint attack on Iran before the election. Netanyahu’s government denies the report. But what is extraordinary is how readily the allegation is believed in Israel. The notion that a prime minister might deliberately trigger a war for political advantage should be staggering – and disqualifying. That so many Israelis consider it plausible speaks volumes about the almost unbearable tension gripping the country ahead of Tuesday’s vote.
What, then, would actually change if the opposition managed to take power and govern?
Democracy: Reversing the march toward autocracy
The central domestic issue is Netanyahu’s attempt to transform Israel from a liberal democracy, in which citizens enjoy guaranteed rights and the government faces institutional checks, into something resembling an elected autocracy. His coalition has pursued an extensive program to weaken the judiciary, undermine independent legal authorities and concentrate power in the government. Supporters describe this as a necessary correction to excessive judicial power; critics see a transparent power grab – and a plot to end Netanyahu’s corruption trials.
Some measures have been enacted, including legislation weakening the attorney general’s position. Others have been blocked by the Supreme Court, notably the attempt to eliminate the judicial doctrine of reasonableness, which allows courts to review certain government decisions. Still others have been delayed or disrupted by the Gaza war. The broader ambition has included giving politicians decisive control over judicial appointments and enabling the Knesset to override Supreme Court rulings by a simple majority, potentially leaving few meaningful constraints on government power.
An opposition victory would mean dismantling this project. That would not preclude judicial reform: Israel’s notoriously slow courts, lengthy trials and cumbersome judicial appointments require attention. But the distinction would be between improving the judiciary and subordinating it to politicians.
Oct. 7: The investigation that never happened
The Hamas-led invasion on Oct. 7, 2023, was the greatest security catastrophe in Israel’s history. Thousands of attackers breached the Gaza border, massacring some 1,200 people and taking hundreds hostage. Communities were overrun while the military response was disastrously delayed. Yet Netanyahu’s government has resisted establishing an independent state commission of inquiry into the failures that made the disaster possible. It has even been quietly promoting conspiracy theories that a “leftist” security establishment helped Hamas. And, of course, it has dared to actually run again.
All this has become politically radioactive. Critics accuse Netanyahu of trying to evade responsibility and prolong wars as a distraction, while hoping public anger will eventually dissipate. The issue is not simply accountability but national survival: understanding how the country’s defenses collapsed is essential to preventing another catastrophe. The opposition is committed to establishing such an inquiry promptly, with a mandate that could implicate military and intelligence leaders as well as the political leadership, including Netanyahu himself.
Netanyahu’s trial: Closing the loophole
Israel’s legal system contains a remarkable anomaly. Politicians facing serious criminal proceedings can be barred from ministerial and certain other public offices, yet an indicted politician can serve as prime minister. The Supreme Court allowed Netanyahu to form a government while standing trial, subject to conflict-of-interest restrictions – which he agreed to in an affidavit – to prevent his legal predicament from influencing his exercise of power.
His subsequent campaign to reshape the judiciary has made a mockery of that commitment. Opposition politicians intend to close the loophole through legislation restricting the ability of politicians under criminal indictment to serve as prime minister, preventing another situation in which a leader facing prosecution exercises authority over the institutions administering justice.
The ultra-Orthodox: Ending a system of exemptions
Perhaps the most consequential long-term domestic challenge involves Israel’s rapidly growing ultra-Orthodox, or Haredi, population. The Haredim constitute roughly one-sixth of Israel’s population, with families averaging more than six children. Many boys receive little or no secular education in mathematics, English or science. Male workforce participation is relatively low, and many families depend heavily on public assistance. Given the community’s rapid demographic growth, the implications for Israel’s economy and society are enormous.
But the most politically explosive issue is military service. For decades, ultra-Orthodox men studying in religious seminaries have enjoyed sweeping draft exemptions or deferments, even as other Jewish Israelis face compulsory military service. The arrangement creates a perverse incentive: remaining in religious study is the path to avoid conscription, while leaving the seminary – and entering the labor market – exposes a young man to the draft. The result is a system that discourages employment and places an increasingly unequal military burden on the rest of society. Adding insult to injury, the Israeli taxpayer is forced to pay subsidies to the yeshiva students – rather than the students paying tuition as those in university do.
After Oct. 7 and the prolonged wars that followed, public tolerance for this arrangement has diminished sharply. Polls have repeatedly shown overwhelming support for ending the exemptions. Netanyahu seeks to formalize the arrangement for his Haredi coalition partners, while the principal opposition parties are committed to ending it. Broader changes to education, employment incentives and public subsidies are also needed, but ending the draft exemption system would be the immediate test.
The Palestinians: A change in methods, not an immediate peace process
Historically, Israel’s center-left has been more receptive to partitioning the land and establishing a demilitarized Palestinian state in much of the West Bank and Gaza than the right. Israeli governments made far-reaching proposals in 2000–2001 and again in 2008, without achieving a final agreement. Oct. 7, however, has profoundly changed the political atmosphere. Even many Israelis who once supported territorial compromise are unwilling to contemplate further withdrawals while Hamas remains an armed force capable of threatening Israel.
An opposition government would therefore be unlikely to launch an ambitious peace initiative in the near term. But significant changes could still follow.
An alternative government could be expected to crack down on violent Jewish extremists in the West Bank, curb the settlement expansion encouraged by Netanyahu’s far-right partners, and restore some credibility to the prospect of an eventual political settlement. It would also continue efforts to prevent Hamas from reconstituting itself as an armed force in Gaza or the West Bank.
The difference would be less about immediate territorial concessions than about abandoning the ideological extremism and permissiveness toward settler violence that have characterized the present government.
Iran and Hezbollah: Tough security policies, different diplomacy
A change of government would not necessarily mean a softer Israeli approach to Iran or Hezbollah. Preventing Iran from acquiring nuclear weapons commands broad support across Israel’s political spectrum, as does the determination to prevent Hezbollah from rebuilding its military threat along Israel’s northern border. Netanyahu’s military campaign against Hezbollah enjoyed substantial domestic support, including among his opponents (and, in fact, is aligned with the ultimate goals of the government of Lebanon). An opposition government would be expected to maintain pressure on the organization and insist on effective security arrangements in Lebanon.
The change would be in diplomatic style and strategic coordination. Rather than treating international criticism as a badge of honor, an opposition government would be more inclined to coordinate with partners, combining military resolve with greater diplomatic engagement.
The world: Repairing Israel’s shattered relationships
Netanyahu’s government has left Israel increasingly isolated internationally, particularly because of the Gaza war, settlement policies and the conduct of its far-right ministers. Relations with European governments have deteriorated amid growing pressure for sanctions. Netanyahu’s close identification with the American Republican right has damaged Israel’s traditional bipartisan standing in Washington. Many liberal American Jews have become deeply alienated by the government’s religious nationalism and the rhetoric of ministers such as Smotrich and Ben-Gvir.
An opposition government would attempt a major diplomatic reset. That would not eliminate disagreements over the Palestinians or Israel’s military operations, but it would offer a government more interested in rebuilding alliances than antagonizing its critics, and more capable of making Israel’s case to democratic partners whose support remains strategically indispensable.
For Israel’s business and technology sectors, whose prosperity depends on access to international markets, investment and financial institutions, the restoration of normal relations with the world is an absolute economic necessity.
Coalition negotiations: Winning may be the easy part
None of these changes is guaranteed, even if Netanyahu loses his parliamentary majority. An Oct. 23 Maariv poll projected 48 seats for Netanyahu’s coalition, 58 for non-Arab parties outside it, and 14 for the Arab parties – and most other credible polls painted a similar picture. That would give Netanyahu’s opponents a commanding 72-seat majority in the 120-member Knesset, where a majority of 61 is needed to confirm a government — but only if the Arab parties are counted.
If the polls are right – and historically this has roughly been the case – the simplest route to an alternative government would be a coalition of Jewish opposition parties governing with outside parliamentary support from Arab parties.
Such an arrangement would not necessarily require Arab parties to hold ministries or participate in national security decisions. But Naftali Bennett and Avigdor Liberman have rejected dependence on Arab parties, while other opposition figures have shown greater flexibility.
Other scenarios include persuading ultra-Orthodox parties to abandon Netanyahu, attracting defectors from Likud, or constructing a broader coalition of right-wing and centrist parties. Liberman and other leaders could use the uncertainty to demand powerful ministries, major policy concessions or even a rotation agreement for the premiership. Because an Israeli-Palestinian peace agreement is unlikely to be on the immediate agenda, cooperation between the center and parts of the nationalist right may prove easier than in previous eras. But judicial reform, the Haredi draft and Netanyahu’s legal future could become major stumbling blocks.
There is, though, a precedent. In 1992, Yitzhak Rabin’s Labor-Meretz bloc won only 56 seats, but the support of five Arab legislators gave the anti-Likud camp a majority. Rabin ultimately formed a coalition with the ultra-Orthodox Shas party rather than bringing Arab parties into government. Something similar could happen again. Alternatively, coalition deadlock could lead to another election — or leave Netanyahu in charge of a temporary “caretaker government” despite an electoral majority opposed to him.
That is the drama facing Israel. For millions of Israelis who believe their country’s future is at stake, there might be an extraordinary possibility of national recovery after years of trauma and division. But to accomplish any of it, the opposition’s leaders may first have to abandon their refusal to rely on the votes of Israel’s Arab citizens — roughly one-fifth of the population.
The promise was understandable. The opposition needs to attract former Netanyahu voters; they overwhelmingly do not trust the Arabs, and some are simply racists. But rarely have democratic politics produced a promise that more clearly needs to be broken.
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