January 4, 2017 § 2 Comments
There are two common responses to Elor Azaria’s manslaughter conviction by the military court today for fatally shooting an incapacitated terrorist in Hebron. One common response is that Azaria is a victim of the system; if you place 18 year old soldiers in a crucible where they must make split-second life and death decisions while facing down terrorists, you should not hold them responsible when things go wrong. Another common response is that Azaria is representative of the system; if you have militarily occupied a territory for five decades while suppressing the occupied population’s nationalist aspirations, then criminal abuses are a feature rather than a bug. There are elements of truth to both of these positions, but the obvious feature that they both share is that they fall back on “the system” to explain what has happened and to argue for their preferred outcome. The focus on the system is important, but it cannot and should not be the sum total of the story in the Azaria saga.
From one perspective, the Azaria conviction shows that the system works. When Azaria was first arrested after the shooting, there was widespread fear on the left that a whitewash would occur. Given the rush of nationalist politicians to defend his actions and visit his family to reassure them that he would not be abandoned – including Prime Minister Netanyahu, who famously called Azaria’s parents to promise them that their son would be treated fairly – the fear was not unfounded. This fear was magnified when Azaria was charged with manslaughter rather than murder despite plenty of evidence that his killing of Abdel Fattah al-Sharif was plotted as an act of revenge rather than an act of misperceived self-defense. Azaria’s lawyers mounted his defense by indicting Azaria’s commanders and the entire military apparatus as part of a conspiracy to cover up the fact that he actually acted properly, and they were bolstered by a public campaign to turn Azaria into a hero. While IDF Chief of Staff Gadi Eisenkot and former Defense Minister Moshe Ya’alon strongly cautioned against treating Azaria as a model soldier and decried viewing him as a scapegoat or martyr, the amount of pressure going the other way was overwhelming. Nonetheless, the court today not only unanimously convicted Azaria of the manslaughter charge, but also delivered a forceful statement in spending three hours reading out the verdict and emphasizing that this was not a close or borderline case. One cannot maintain in the face of the Azaria trial that the rule of law does not exist in Israel.
From another perspective, the Azaria conviction shows just how broken the system is. Azaria was captured on tape fatally shooting a wounded and unarmed Palestinian terrorist fifteen minutes after he was first taken down by another soldier – about as open and shut a case with documentary evidence that exists – and yet the outcry surrounding his arrest and trial was monumental. According to the Israeli NGO Yesh Din, there have been 262 investigations of Palestinian fatalities caused by the IDF in the West Bank and East Jerusalem since 2000, and only 17 of those have resulted indictments. It is easy to understand why after observing the uproar surrounding this particular case. More disturbingly, that Azaria has not only been defended so vigorously in the court of public (and ministerial) opinion but has been lionized as a symbol of what is right with Israel points to dark days ahead. Demonstrators on Wednesday outside of military headquarters where the verdict was delivered chanted, “Gadi be careful, Rabin is looking for a friend,” implying that Eisenkot would be deserving of assassination should Azaria be convicted. That a soldier in an emotionally tough situation who shoots and kills an unarmed assailant is worthy of praise – not sympathy, but praise – and that his supporters view him as a paragon of virtue is bad enough. That he is a vehicle by which the IDF chief of staff and the judges who tried him are threatened with death is reprehensible and a sign that part of Israel has seriously lost its way. Judge Maya Heller, who delivered the verdict today, appears more like someone with her finger in the dike unsuccessfully trying to hold back a tidal wave of overwhelming floodwaters than like Joseph Welch shocking a country back to its senses.
What the Azaria trial says about the system, however, cannot be the last word. Making this solely a story about the success or failure of a system of Israeli policy in the West Bank or a system of Israeli rule of law is a path to disaster. There is no doubt in my mind that what Israel asks of its 18 and 19 year olds is an impossible task. There is equally no doubt in my mind that a heavy Israeli military presence in a place like Hebron – and place that must be visited in person to understand just how soul-crushing the situation there is – guarantees that even the best 18 and 19 year olds will act in reprehensible ways. Neither of these observations should be used to absolve anyone of individual responsibility for his or her actions. Once you take this tack, then chaos and anarchy reign supreme. If every soldier who encounters a violent Palestinian knows that he can wrongfully shoot and claim being a victim of “the system,” it will unleash unspeakable violence while also rending Israeli society in two to an irreparable degree. If every incident of wrongful killing or abuse of Palestinians in the West Bank is met with a larger demand to investigate why Israel is in the West Bank at all, it will similarly create an environment in which there is no incentive for individuals to act with caution or compassion.
This is why the effort already underway to pardon Azaria, championed not only by the prime minister and other government ministers such as Naftali Bennett, Miri Regev, Aryeh Deri, and Yisrael Katz, but also by opposition figures such as Shelley Yachimovich, is a dangerous development. It sends the wrong message about the obligations of soldiers to act legally and humanely and creates a terrible set of incentives through institutionalizing moral hazard. It also validates those who have been treating Azaria as a soldier who acted appropriately but has been scapegoated by the system, while tarnishing the part of the system – the rule of law – that actually worked and has come out of this incident unscathed. But more importantly, it makes this all about the system itself. Do not discount what Elor Azaria did himself, no matter how bad or unfair the situation was in which he found himself. It turns Elor Azaria into a black and white proxy for whether Israel can do no right or Israel can do no wrong, when the reality is far grayer.
November 3, 2016 § Leave a comment
When I was fifteen, my family went to Israel for Passover in order to celebrate my younger brother’s bar mitzvah, and like many bar mitzvah-celebrating American families in Israel, we did it at the Western Wall. While walking toward the plaza next to a secular Israeli relative a couple of decades my senior, I asked him when he had last been to the Western Wall. I could barely comprehend it when he told me that this was his first time, and that he had never had any interest in visiting the site because he had no emotional or religious reason to do so. I was then bowled over when this same leftwing Tel Aviv-dwelling secular Israeli artist cousin immediately expressed his unalloyed view (during the very height of the debate over the Oslo process) that sovereignty over the Temple Mount could never be ceded to any other country or group because the site represented the core of Israeli identity. Here I was, an American Jewish teenager who had been brought up to revere the Western Wall for its religious significance and spiritual power and viewed praying there as a holy obligation but had never considered it in any way as a political symbol, and my Israeli cousin cared so little about the Wall’s religious significance that he had never even bothered to see it in person but was adamant that Israel must always control its environs. The ways we related to the Western Wall were about as far apart as they could be, and that anyone could view the site in the way he did was something that I had never considered or even encountered.
I recount this story in light of yesterday’s clash at the Western Wall between activists seeking to make the site more religiously pluralistic and (mostly) ultra-Orthodox worshippers seeking to maintain the site’s Orthodox status quo. It is helpful to me in framing and understanding the enormous gap that appears to exist between American and Israeli Jews over the importance of this issue, and the reactions by some on the left to whether the energy that liberal American and Israeli Jews are expending on this issue wouldn’t be better spent elsewhere on what they view as more pressing human rights violations.
The twin Pew surveys of American and Israeli Jews highlighted a number of clear distinctions between the two communities, with the most glaring one being that Americans view their Judaism as being more culturally universal and Israelis view theirs as being more religiously particularistic. This explains why despite the fact that Women of the Wall and the Masorti and Reform movements in Israel are the groups at the vanguard of religious pluralism at the Western Wall, this issue has been embraced far more strongly and widely by Diaspora Jews than by Israelis. Israelis, whether religious or secular, view Judaism through a more traditional religious lens that leads them to see religious observance as the Orthodox path, whether or not they are Orthodox. My secular Israeli cousin could not have been more indifferent to the Wall’s religious value and saw it as a political and nationalist symbol instead, but the fact that prayer there is regulated according to Orthodox custom also did not seem to bother him at all. The thorough dominance of traditional Orthodox Judaism over religion in Israel means that most Israelis do not see anything irregular about treating religion traditionally. This is particularly the case when it comes to purely religious activities, such as prayer, versus areas like marriage and divorce that are governed by religious law and custom despite being social institutions.
Speaking at the Zionism 3.0 conference in Palo Alto in September, the prominent American-Israeli writer and public intellectual Yossi Klein Halevi took exception with the American Jewish community for its support of the Iran deal. Speaking of his feelings in the aftermath of the agreement, Halevi said, “I wasn’t disappointed in the administration, I was disappointed in the American Jewish community. I felt deeply let down. Ninety percent of Israelis, according to polls, opposed that deal. For many of us, this was an existential threat. And I always felt that at an existential moment, for all of the differences between us, I could depend on the American Jewry….And the American Jewish community as a whole, I feel let down by them.” For many American Jews, the lack of religious pluralism in Israel – perfectly encapsulated by the government not implementing an agreement from January that creates a completely separate pluralistic prayer space at the Western Wall – is a source of equivalent disappointment. Given the enormous premium placed on support for Israel in American Jewish synagogues, communities, and institutions, American Jews see the rejection of their Jewish observance and the denial of their religious rights at the Western Wall as a devastating insight into how the Israeli government views them, and exhortations for them to be more patient or to express their hurt more quietly add insult to injury. Very few people in the Israeli government understand what a big deal it is and just how much it imperils support from the overwhelming majority of American Jews who do not pray or observe in the Orthodox tradition, and who are not accustomed to being told that they must simply acquiesce to the situation. Prime Minister Netanyahu’s rebuke of American Jewish leaders and his appeals to the maintenance of a religious status quo to which they never agreed or accepted is as tone deaf and short-sighted as it comes, ignoring Israel’s critical need for Diaspora Jewish support in order to lock in some illusory domestic political gains by mollifying his Haredi coalition partners.
Of course, it is not only those on the traditional right who don’t grasp what the fuss is about. Many prominent and well-known liberal Israeli activists and writers took to social media yesterday to question why those on the left are wasting their time and effort on the Western Wall issue when the far graver human rights violations against Palestinians must be battled. The irony here is that it is the same argument that many on the right use against anyone who criticizes Israel, since there are always other countries that act far worse and commit actual genocidal atrocities; after all, spending time highlighting Israel’s misbehavior when Bashar al-Assad is using chemical weapons and barrel bombs on his own people right next door seems like gravely misdirected energy. The obvious response to this is that humans are thankfully pretty capable beings who can focus on more than one thing at one time, but the deeper reason is that people tend to get worked about the things that are meaningful to them. I spill far more critical ink on Israeli illegal outposts than I do on Iranian executions of dissidents because Israel is much closer to my heart and has a special emotional and cultural resonance for me that is central to who I am. Similarly, for American Jews who view their Judaism not simply as an expression of universal values but as an expression of their religion, the discrimination at the Western Wall is as important as any other issue because it strikes directly at the core of their identity. Criticizing activists fighting for the Western Wall because they should instead be fighting separation walls misunderstands the fundamental thinking motivating those whose animating liberal passion is a more pluralistic Judaism in the Jewish state.
Like my cousin who didn’t see why he should pay the Western Wall any heed, these critics find it hard to see why this is a pressing civil rights issue. But if they don’t do a better job of understanding why this is important to American Jews, they will be sorely disappointed when American Jews become less receptive to the issues important to them.
October 6, 2016 § Leave a comment
What does a state owe its citizens, and what do a state’s citizens owe their state? It is a question that has been front and center in the U.S. stemming from what seems like an avalanche of police shootings of African Americans and the resulting demonstrations, including those of NFL players not standing for the national anthem, but in the last week it has been occupying my mind due to events in Israel. Both sides – state and citizens – appear to be forgetting that there is a mutual obligation to each other that can and must be divorced from specific policies lest the entire system suffer a crisis of legitimacy.
At Shimon Peres’s funeral last Friday, there was a cavalcade of world leaders, cultural luminaries, and Israeli politicians and officials in attendance. Notably absent were Joint List chairman Ayman Odeh and the other members of his Knesset faction, a move that Odeh defended later that day by arguing that Palestinian citizens of Israel have no part in Israeli national mourning and that Peres was responsible for policies that Arab Israelis cannot forgive. Odeh singled out the Israeli narrative and Israeli symbols that exclude him as a non-Jewish citizen, and also specifically mentioned Peres’s role in building up the state’s defenses as something that he cannot celebrate. As to be expected, Odeh was roundly criticized, but stuck to his guns that not attending the funeral or issuing any official statement of condolence was the appropriate move.
Then this week, Justice Minister Ayelet Shaked served as the mirror image of Odeh, arguing in a HaShiloach journal article entitled המשילות אל מסילות (The Tracks to Governability) that the more Jewish a nation Israel is, the more ipso facto democratic it will be. The core of the article is actually an argument for the primacy of the legislative branch and its right to be largely free of unwarranted judicial checks, but Shaked spends the third section of the article making the case that Judaism reinforces democracy and that there is not actually any tradeoff between Israel’s Jewish character and its democratic character. So while Odeh made the point that Israel’s focus on its Jewishness makes aspects of it inherently illegitimate for its non-Jewish citizens, Shaked made the point that Israel’s Jewishness makes it more legitimate as a democratic state that represents all of its citizens.
You can fill an entire library with books and articles of political theory and law dealing with the question of what a state owes its citizens, but I’d boil it down to a very simple precept: a state is required to protect and represent all of its citizens equally. By the same token, citizens owe a basic allegiance to the state; not to the government or its specific policies, but to the state itself. That is why both Odeh and Shaked are wrong in this case, and if you pursue their rationales and justifications to their logical conclusions, you end up with a complete disaster.
Let’s start with Shaked, which is in some ways the more straightforward case. I am an unapologetic defender of Israel as the Jewish homeland and as a Jewish state, and in my view the need for a Jewish state and the right of Jews to realize their nationalist aspirations require no apology or qualification. Nonetheless, since Israel is not a state only for Jews, this requires a delicate balancing act that takes into account the fact that democracy requires equal rights for non-Jewish citizens and identical treatment under the law. It is possible to have a state that is both Jewish and democratic, as Israel demonstrates every day, but it is plainly wrong to assert that these two elements can both be fulfilled to their utmost capacity simultaneously. A perfectly pure liberal democracy would not have the Law of Return; a perfectly pure Jewish state would not have non-Jews serving in the Knesset, Supreme Court, or IDF. The fact that Israel is not an ideal type of either of these things is something to be celebrated rather than criticized, but to assert that the two elements march together in perfect lockstep is a statement of ideology rather than logic. But more crucially, it risks destroying the balance and leading to a situation in which Israel is not fulfilling its obligations to its citizens by protecting and representing them equally to the best of its ability. Legislation that prioritizes Jewish law for domestic legal purposes will discriminate against and disenfranchise non-Jewish Israelis, and advocating for such betrays a lack of understanding about how democratic states must operate.
This brings me to Odeh and his view of what he owes the state. I understand and sympathize with Odeh’s dilemma, given his struggle for the rights of Palestinian citizens of Israel to be free of discrimination and to have their narrative not only understood by Israeli Jews but respected and acknowledged by the state. Israel is far from perfect, and perhaps no better than adequate for a Western democracy, in the way it deals with its non-Jewish minority. Nevertheless, in skipping Peres’s funeral Odeh and the Joint List elevated the “Palestinian” part to the complete exclusion of the “citizens of Israel” part. Leaving aside the somewhat perplexing move of demonizing Peres of all people, and ignoring his later role as a genuine peacemaker in favor of his earlier role as a hawk and champion of settlements, Odeh and company did not snub a man but the state itself. Peres served as president, prime minister, and in a host of other cabinet positions, and was the last member of the state’s founding generation. I do not for a second begrudge Odeh and Palestinian citizens of Israel their Nakba narrative or their view that the founding of Israel was a tragedy, nor do I believe that any criticisms they have of Peres should be kept under wraps (although Odeh’s decrying Peres for his work defending the state in which Odeh and his family live boggles the mind). But as Israeli citizens and members of the national legislature, who rightly demand that the state fulfill its obligations to them and participate in the state’s politics and governance, I expect them to have a baseline respect for the state itself, whether they like the state or not. I keep on thinking of the West Wing episode in which the president hires the wildly eccentric and inappropriate Debbie Fiderer to be his secretary because in a letter she writes to the White House suggesting that arsenic be put in his water, she still refers to him as President Bartlet, showing her respect for the office despite her feelings about the man occupying it. The more appropriate move for Odeh and the Joint List MKs would have been for them to attend the funeral and then spend the rest of the day loudly broadcasting their criticisms of Peres in every outlet they could find.
Israel successfully walks a very fine line between competing pressures of governance every day. Neither Shaked nor Odeh seem to appreciate this balancing act, nor to understand that a state must have a basic respect for all its citizens while its citizens must have a basic respect for their state if the polity is to be successful. What makes Israel unique is the unprecedented experiment in Jewishness and democracy simultaneously, and it will be tragic indeed if a vision for Israel emerges victorious that does not have sufficient room for both.
March 17, 2016 § 2 Comments
I meant it when I wrote last week that I could easily mine the Pew study of Israeli society for a year’s worth of material, but I’ll try to make this week the last post on the subject for awhile. Perhaps the most interesting part of the study to me is the section comparing Israeli Jews and American Jews. As Dov Waxman noted in a long breakdown yesterday on Matzav, there is a yawning chasm on many issues between Jews in Israel and Jews in the U.S., to the extent that anyone looking at the numbers without any identifying information on the two groups would have a difficult time guessing that they were members of the same family, so to speak. What issues the two groups of Jews differ on is fascinating in itself, but the more fascinating aspect for me isn’t the what, but the why.
Breaking down the numbers, it’s clear that Israeli Jews tilt more towards the political right than their American counterparts, but it isn’t political differences that illuminate what is going on. Rather, Israeli Jews and American Jews are separated by a fundamental difference in worldview that transcends the political sphere. It is much more of a philosophical divide that is driven by the divergent historical and present day experiences of Israeli Jews and American Jews. For shorthand, let’s call this divide universalism versus particularism.
American Jews are very well integrated into the larger American milieu. Because of this, they view their Judaism as part of a universal system where wider rules and values are more important than in-group relationships. They are unquestionably happy about their heritage – 94% are proud to be Jewish and 75% feel a strong sense of belonging to the Jewish people – but the history of Jews in America is one of cultural assimilation. While anti-Semitism will always exist everywhere, the United States in 2016 is largely devoid of it, and Jews face very little discrimination overall (I reserve the right to revisit this point should we face the apocalypse ushered in on January 20, 2017, by President Donald J. Trump). American Jews are not treated as a minority, and are not thought of as one in many circles. American Jews themselves do not behave as religious minorities in their willingness to transcend group boundaries in unusually large numbers. The intermarriage rate for non-Orthodox American Jews is over 70% and 44% of married American Jews currently have a non-Jewish spouse; American Jews are likelier than any other religious minority group to have close friends of another religion and only 32% say that all or most of their close friends are Jewish; and American Jews are generally much less religious than their Israeli counterparts. The universal perspective of American Jews makes their Judaism less omnipresent and in some ways less important, so that even while being proud of their Jewish heritage it does not dominate their identity. As Michael Oren pointed out in his memoir Ally, it is no accident that alone among minority groups, American Jews place the “American” clause first.
Israeli Jews have a much more particularistic worldview that is rooted in Israel’s reality. Israelis live with a siege mentality emanating from the fact that they are in a neighborhood that does not accept them, which makes group relationships and solidarity more important. Furthermore, the fact that Israeli Jews are a majority in their own country creates a bubble filled with constant reminders that they are Jews, which reinforces the tribal sense that external hostility creates. Judaism shapes Israeli identity in a way that is almost impossible to replicate in the current American Jewish experience, and thus Israeli Jews are more attached to their Judaism. Israeli Jews are more observant and theologically religious by every measure than their American cousins, and view their Judaism as such a dominant and influential presence that more Israeli Jews describe themselves as Jewish first than as Israeli first (46% to 35%). Israeli Jews do not see themselves as ensconced in a wider system in the way that American Jews do; their Judaism is necessarily a narrower one that is not focused on what Judaism has to offer to the rest of the world. The history of Israel’s creation and fight for existence, along with its ongoing quest for legitimacy and normalcy, lead to a Jewish community that is more inward looking and bound by elements that are unique to Jews.
This is seen most acutely when comparing the responses of Israeli and American Jews on what it means to be Jewish. Both rank remembering the Holocaust as first on the list of essential parts of being Jewish, but after that the answers diverge. For American Jews, four out of the next five responses have nothing to do with Judaism as a religion or culture, but espouse universal values that can apply to anyone (leading an ethical life, working for justice and equality, being intellectually curious, having a good sense of humor), with the one outlier being caring about Israel. Israeli Jews prioritize items that are exclusively Jewish, with observing Jewish law coming in third at 35% (only 19% for American Jews), living in Israel coming in fourth at 33%, and eating traditional Jewish foods sixth at 18%. When Israelis were not limited to the eight choices provided by Pew but were allowed to mention anything they wanted, Israeli Jews’ priorities were even starker. The biggest group of 53% gave an answer in the category of providing Jewish education to or sharing Jewish traditions with their children, and the second biggest group of 45% gave an answer in the category of following religious traditions or being religious. While American Jews and Israeli Jews share a religious, cultural, and ethnic heritage, what it means to be Jewish is vastly different for them.
The direct implications of this are difficult to foresee, although it has the potential to affect everything from the U.S.-Israel relationship to the practice of Judaism itself. One element that is encouraging is that both groups rate the importance of caring about Israel highly – 33% for Israelis, 43% for Americans – and more crucially, the two groups care about each other. 68% of Israeli Jews say they have something in common with American Jews, 75% say there is a common destiny, and 59% view American Jewry’s influence on Israel as good. As Joel Braunold wrote in Ha’aretz, these results show that American Jews and Israeli Jews aren’t yet sick of each other. While the way in which the two sets of Jews view their Judaism seems like it is at odds, Israeli views on American Jews ratifies and demonstrates the need for continued engagement, not shying away from controversial issues while being careful not to impose on Israelis, and jointly working toward the best version of Israel that can be.
March 10, 2016 § 2 Comments
Pew on Tuesday released its study of religion in Israeli society and there are enough interesting findings and figures in it for me to mine a year’s worth of posts. The headlines have focused on one finding in particular though, which seems like a good place to start. Pew found that 48% of Israeli Jews agreed with the statement “Arabs should be expelled or transferred from Israel” while 46% disagreed. Looking at the poll’s crosstabs, this difference of opinion is reflected among most demographic groups with a few exceptions, and it has led people to understandably raise the question of what this means for Israel’s non-Jews and whether Israel has already chosen to prioritize Jewishness over democracy. It is a question that must be dealt with, and it goes to a larger question of what it means to have a Jewish state.
There is context to Pew’s findings on Israeli Jews’ attitudes toward Arabs. The interviews were conducted between October 2014 and May 2015, so while the current lone-wolf terrorism phenomenon is not responsible for the numbers on Arab expulsion or transfer, the polling did begin a couple of months after the most recent war in Gaza and concurrent with the start of vehicular attacks in Jerusalem and the particularly horrific massacre at a synagogue in Har Nof. The polling question itself is also more ambiguous in the original Hebrew used by Pew in the actual questioning than in the English translation and uses wording that is often interpreted by Israelis to refer to compensating Arabs to leave rather than expelling them (מישראל ערבים להעביר או לגרש צריך). The wording also leaves unclear whether this means all Arabs, or only Arabs that commit or support terrorist attacks. In addition, this comes against a backdrop of some Israeli Arab politicians openly cheering on Israel’s avowed enemies, which was demonstrated starkly this week when MKs from Hadash and Balad condemned the Gulf Cooperation Council’s decision to label Hizballah as a terror group on the laughable theory that Hizballah only seeks to defend Lebanon’s territorial integrity (that Israel is not occupying any part of Lebanon according to the United Nations doesn’t appear to matter).
Nevertheless, none of this really matters. It explains why Israeli Jews responded ithe way they did, but it does not and cannot justify it. The number of Israeli Jews that expressed support for expelling Arabs needs to prompt serious introspection. It is the ugly equivalent of Trumpism, no less worthy of condemnation and concern than the nativist throngs who cheer Donald Trump’s call to ban Muslims from entering the U.S. or tell non-white protesters at his rallies to go back to where they came from. The ongoing terrorism against Israeli civilians and the 67% of Palestinians in the West Bank and Gaza who support knife attacks on Israelis are only going to harden Israeli Jews’ attitudes toward Arabs and make this situation even worse, but it is an impulse that must be resisted. Israel is a Jewish state rather than a state for only Jews, and Israel’s founders never envisioned it otherwise. Part of having a Jewish state is running that state in accordance with Jewish values, which involve treating the Arab minority in Israel with respect and absolute equality. Democracy demands no less.
Part of having a Jewish state is also focusing on the state’s raison d’être, which brings me to whether democracy also demands that Jews receive no preferential treatment in Israel at all. Shibley Telhami in the Washington Post noted that 79% of Israeli Jews agreed that Jews in Israel deserve preferential treatment, and added, “so much for the notion of democracy with full equal rights for all citizens.” This may seem to make sense at first glance, but the analysis quickly breaks down. As Brent Sasley wrote for Matzav last week, Israel is an ethnic democracy and debating what it means to be Israeli is not a rejection of democracy but a quest to figure out the social and political boundaries of the state. Unless one believes the canard that Zionism is racism, the fact that Israel gives equal rights to all citizens but gives advantages to Jews when it comes to immigration – or that Israeli Jews would like to receive official preferential treatment in other areas – does not make Israel non-democratic, nor does it make Israel racist. It is a manifestation of why Israel exists, which is to right the wrong of millennia of persecution, discrimination, expulsions, and attempts at extermination around the world.
To understand why Israeli Jews believe they should receive preferential treatment, one only needs to look at the Pew numbers on anti-Semitism. 99% of Israeli Jews view anti-Semitism around the world as common, 64% view it as very common, and 76% say it is increasing. The first instance of religious persecution in recorded history was committed by the Seleucids against Jews, giving rise to the Hasmonean revolt and the Hanukkah story. Jews during the Middle Ages were expelled at various times from England, France, Germany, Italy, Spain, Portugal, Hungary, Switzerland, Belgium, the Netherlands, Poland, Russia, and Ukraine. History’s most devastating and unprecedented genocide was carried out against Jews. Israel was and is deemed necessary to guard against the historically inevitable, and to suggest that Jews should not be able to ensure that Israel remains majority Jewish or that Jews don’t deserve a little affirmative action is to be remarkably blind to Jews’ travails. Few fair-minded people deride the United States’ claim to providing full equal rights for all its citizens because of admissions and hiring preferences for minorities who were subject to past injustice or mistreatment. That Jews have their own state rather than being a minority elsewhere does not change the basic rationale that makes it acceptable to give Jews in Israel a boost the way that affirmative action is acceptable here. It is not racist to have a Jewish state, and it is not racist to worry about what happens if that state one day is no longer majority Jewish.
Nobody should downplay the survey results showing unacceptable levels of intolerance toward Arabs in Israel. Intolerance of minorities is indeed fundamentally antidemocratic, and those attitudes can never be allowed to manifest themselves in Israeli policy. But nobody should turn other numbers in the study into an indictment of Israel as an inherently racist or antidemocratic project. To do so is not only to ignore acceptable practice right here at home, but to ignore the long and terrible history of why Israel is necessary in the first place.
December 23, 2015 § Leave a comment
2015 was a busy year in Israel, with elections, the Iran deal and the accompanying fiasco of Prime Minister Netanyahu’s address to Congress, the return of routinized violence in the streets, and other stories big and small occupying headlines. While 2016 will (presumably) not bring another election, there will be plenty of other momentous events and slow-burning stories that occupy Israel. At the risk of opening myself up to some serious embarrassment at this time next year, here are some issues that I think will manifest themselves in a major way over the next twelve months.
Israel is a rare case when it comes to the relationship between the political and military leadership. Since most Israelis – and virtually all of the political leadership – do mandatory military service, military issues are not unfamiliar to any policymakers. On the other hand, because the IDF is Israel’s most revered institution, military leaders are accorded enormous respect and deference by the Israeli public. It means that Israel’s elected officials are in a better position than elected officials in many other countries to challenge the military leadership when disagreements arise, but are simultaneously constrained by a public that itself has firsthand familiarity with the military.
When the politicians and the generals are on the same page, this is not a problem. When they are not, the potential exists for things to get hairy. Netanyahu has famously been on the opposite side of issues with IDF chiefs of staff and Mossad and Shin Bet directors in the past, but it has seemed over the past two years that the current government is never in the same place as the upper echelon of the security and intelligence establishment. The disagreement over whether to attack Iran before the Iran deal has given way to disagreement over how to deal with the growing terrorist violence erupting from East Jerusalem and the West Bank, and it almost seems inevitable that at some point down the road, the IDF is going to be asked to take actions to which it is adamantly opposed. I do not in any way mean to suggest that Israel is in danger of a military coup, since that seems about as far-fetched a possibility as Netanyahu all of a sudden embracing the BDS movement, but there is no question that the recommendations and priorities of the security leadership are clashing head on with the desires and priorities of the political leadership. Look for this to become an even bigger issue in 2016 as Palestinian violence grows and what to do in the West Bank becomes a more acute problem.
While you wouldn’t necessarily know it in the U.S. unless you regularly read beyond the headlines of the Israeli press, there are a couple of political scandals besetting Netanyahu that are ripe for explosion. The first surrounds his unusual process of appointments and suspicions that his primary criteria for evaluating whether someone is fit to lead Israel’s police force or become the next attorney general is if those appointees will turn a blind eye to the second, which is Sara Netanyahu’s household financial chicanery. It was reported this week that attorney general Yehuda Weinstein will allow the police to question Mrs. Netanyahu over allegations of misappropriating state funds in running the official Netanyahu residence, which comes on the heels of the search committee for the next attorney general recommending Avihai Mandelblit, who is seen as beholden to Netanyahu and likely to shield him and his wife from any future investigations. Possibly connected to this is Netanyahu’s strange decision to try and hold the primary for Likud chairman – which would normally happen six months before a Knesset election – as soon as two months from now in a blatant effort to forestall any challengers to his primacy. While Netanyahu’s motives may just be to get his ducks in order and catch rivals such as Gideon Sa’ar off balance well ahead of an election campaign, he also may be trying to get this out of the way before the scandals nipping at his heels catch up with him. Whatever the case, this will be a story to watch over the coming year.
Orthodox vs. Orthodox
Yedioth Ahronoth ran a feature over the weekend on the “new elites,” who are largely in the Naftali Bennett mold – young religious Zionists who are supportive of the settlement movement. While I think it is too soon to write the obituary for the secular liberal Ashkenazi elite that dominated Israel since its founding, there is no question that the fortunes of the national religious community – largely analogous to American Jewry’s modern Orthodox – are on the rise. The proportion of religious IDF officers and elite commandos has been skyrocketing for some time, and the heads of the Mossad, Shin Bet, and Israeli police all come from the national religious camp. Bennett and Tzipi Hotovely are the political figureheads of this new elite, and there is no question that their influence is rising.
The Orthodox are not monolithic, however, and the fact that the Haredi population is on the rise as well – not to mention that Shas and UTJ are back in the coalition and are Netanyahu’s favorite political partners due to their general quiescence to his agenda – almost guarantees more intra-Orthodox friction in 2016. As it is, there is bad blood between the Haredi parties and Bennett’s Habayit Hayehudi, stemming from Bennett’s alliance in the last coalition with Haredi bogeyman Yair Lapid and the fight between the Haredim and the religious Zionists over the chief rabbinate, and the tension will continue to rise. The new religious Zionist elite is not willing to live with the status quo that grants the Haredi rabbinate a monopoly over the state’s religious institutions, and religious Zionist and Haredi priorities are frequently not in alignment, with the former caring first and foremost about hanging onto the West Bank and the latter caring first and foremost about stamping out secularism and continuing the state subsidies for yeshivot and other Haredi mainstays. The clashes that have so far been mostly below the radar are likely to burst into the open the longer these two camps have to coexist with each other in the same narrow coalition.
So there are some of my broad predictions for what we will see, and keep on following this space over the next year to see whether I’ll be completely wrong or just a little wrong. Happy New Year to all.
October 1, 2015 § Leave a comment
I’ll be writing an Israel Policy Forum column every Thursday and cross-posting it here. The first one just went up and the original can be found here.
For my first column as IPF’s new policy director, I thought I’d explain why I decided to join IPF and what I hope to do with this space in the weeks and months ahead. Some readers may know me from my writing and analysis in other places, but for those who don’t, before coming to IPF I was the program director of the Israel Institute, an organization dedicated to expanding the study of Israel in universities and think tanks around the globe, and I have been writing about Israel in a variety of academic and policy journals, magazines, and blogs for years. Having seen the full array of research and approaches to analyzing Israel in both the academic and policy worlds, I have a strong sense of the diverse views people of all stripes have about Israel’s challenges, policies, and decision making. There is little question in my mind that we are at an enormously important moment for two crucial issues – the direction of Israel’s future identity and the direction of the U.S.-Israel relationship – and IPF is a perfect organization from which to explain and analyze these trends, and to influence the direction in which they head.
For years now there has been lots of overwrought analysis about the death of the two state solution. Each passing year brings new facts on the ground, new attacks on Israeli civilians from Gaza, newly expanded or constructed settlements, and newly hardened attitudes on both sides to compromise and empathy for the other party. We frequently hear about each ignominious milestone marking the last chance for two states and that Israel and the Palestinians are at the point of no return. I do not, and never have believed, that this is true, for the simple reason that as bad as things get – and I don’t mean to imply that the situation is not dire on many fronts – the two state solution is the only viable one that exists. A bi-national state would devolve instantly into civil war and mass violence, and a state in which Israel annexes the West Bank but does not grant full rights to its non-Jewish citizens will collapse under the weight of international sanctions and opprobrium. In the long term, the only possible path is separation from the Palestinians, with a Palestinian state alongside Israel.
Nevertheless, the short term is still a frightening thing to ponder, and I am not nearly so confident about precisely how Israel manages to right the ship. Just because two states is the only viable solution does not automatically mean that it will come to pass. Taking stock of the current environment, Israel is becoming increasingly nervous about its regional security environment (in some ways that I think are justified and in others that I think are not) and thus more reluctant to make any concessions that upend the status quo; becoming more entrenched in the West Bank both physically and attitudinally; facing what looks to me to be the beginnings of a third intifada brewing in Jerusalem over the status of the Temple Mount, which is the most nightmarish of scenarios; experiencing more political gridlock with each successive election and attempt to build a sustainable coalition; undergoing largescale social changes that are transforming the makeup of the IDF and society at large and causing new conflicts over the religious-secular balance, military and national service, immigration, and what it means to be a Jewish state, among other things; and facing the most serious international push in Israel’s relatively brief history to delegitimize the state and turn Israel into a pariah subject to sanctions and boycotts in a variety of forums. Given all of these pressures and the multitude of responses from the Israeli government and different actors within the system, I don’t know anyone who can say with any definitive certainty what Israel will look like in ten years, and whether the balance of being a Jewish and democratic state will tilt in one direction or another. Israel’s very identity is in flux, and tracking where it goes is going to be one of the most engrossing issues of the next decade.
Not only is Israel at a crossroads internally, it is also in the midst of real upheaval regarding its ties with the United States. The U.S. has been Israel’s patron for decades and oftentimes seems like its only true friend in the international arena, and the relationship has been beneficial to both sides on a variety of fronts. The Obama-Netanyahu relationship has been rocky, to put it charitably, and it has influenced the ways in which political elites in both countries view bilateral ties, and the way in which American Jews view Israel. No serious observer without a partisan axe to grind believes that strong U.S.-Israel ties are going away anytime soon, but certainly there are different degrees of strength, and it is an open question as to what the future holds. While bad blood between the president and the prime minister is often blamed for the hiccups in the relationship, the truth is that there are real and serious policy differences between the two governments that transcend the current occupants of the White House and Beit Agion. What does the U.S.-Israel relationship look like if there is robust military and security cooperation but the political relationship suffers? What happens if Israel is subject to a sustained campaign of boycotts from the European Union? How are bilateral ties affected as Israel develops closer ties with China and as Russia increasingly becomes an assertive player in the Middle East? What will be the effect of Israel rapidly becoming a partisan issue in Congress? Most crucially and interestingly, what does the U.S.-Israel relationship look like as the relationship between Israel and American Jews is transformed? None of these questions are easy, and they are going to consume those who care about the U.S.-Israel alliance and those who have spent their lives both in and out of government sustaining it.
While I have spent, and will continue to spend, much time writing about these issues as objectively as I can, I have always been open in my view that Israel must remain both democratic and Jewish, that the U.S.-Israel relationship must remain strong for both sides’ benefit, and that the only way to ensure these outcomes is via the two state solution. IPF is an organization that is dedicated to these principles and has advocated for them through educational initiatives and marshaling the American Jewish community to get behind them. I am excited to be part of an organization that has the ability to influence the direction of these issues about which I feel so strongly.
I hope to use this space going forward for a number of things, from arguing in favor of the solutions that I and IPF as an organization believe are the most viable, to opining on Israeli politics and the American Jewish scene, to analyzing American foreign policy in the Middle East. We will also be launching a blog that will be updated more frequently than this weekly column, and featuring voices that are newer and perhaps not as familiar to some, along with more timely posts on issues in the news. IPF has the infrastructure and resources to be a unique and credible source for information, analysis, and commentary on Israel, American Jewry, and the U.S.-Israel relationship, and I want to help strengthen and expand IPF’s reach and credibility. So if you’ve read this far and like what you’ve seen, please keep coming back and stay tuned for much more ahead.