I wrote a book

The past few months have been a struggle for me personally, for both of my countries, and for the world.  As death tolls skyrocketed and we found ourselves in quarantine, I found myself increasingly searching for what to do next.  Just before quarantine, I had started a new project that I had been dreaming about for several years: writing a book.

The task, the aspiration, took on new meaning as I found myself with loads of free time and little to do with it.  I picked up painting as a new hobby, but I wanted to do something a bit more meaningful and productive as well.

So I looked back on my 100+ blog entries and wasn’t sure where to start.  I had adventured not only in Israel, but also in almost a dozen European countries.  And even within Israel, I had explored a wide variety of communities, ranging from Haredim to refugees, from LGBTs to Reform Jews – and everything in between.  Where should I start?

With the options overwhelming, and not wanting to write a 500 page book, I decided to start with my explorations using the Arabic language.  After all, it was one of the most unique (and one of my favorite) vantage points for exploring Israel.  And one of the least expected.  What was this gay Jew doing exploring Israel in Arabic – and not with the goal of covering the Arab-Israeli conflict?

As I started to write and compile in my little indoor bunker of an apartment, I started to remember the fond memories I had of exploring Israel.  And felt grateful that I got to see what I saw when I did- when I still could.  That I took advantage of every opportunity to see new ways of life, new forms of thinking, and ultimately meet new friends.  Which is how my Israeli WhatsApp contacts include an American-Israeli tour guide married to a woodworker, a Muslim Bedouin student, a Bulgarian-Israeli immigrant, and an Orthodox gay guy among others.

This book, more than anything else, is about these kind of one-on-one personal experiences.  That I happened to make because I spoke Arabic in a country where four different religious communities speak it.

It’s about connection and it’s about making peace – not through big agreements, but through individual friendships and conversations that help you cross cultural boundaries and build a bit of hope in places that really need it.  Including your own heart.

I encourage you to join me on this journey and read “More Than Just Hummus: A Gay Jew Discovers Israel in Arabic”.  It’s available on Amazon.com – Kindle and black-and-white interior paperback and color interior paperback.

When we can’t leave our homes to travel where we want, join me on this adventure from the comfort of your living room.

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Why I’m not afraid of the word Palestine

Last night, I found myself on an unexpected adventure.  While I sometimes miss the density and intensity of my adventures in Israel, after the past few days of rocket attacks, I’m feeling pretty grateful to be in Washington, D.C. and not in Ashdod.

I found myself in an Uber with a female driver wearing a hijab.  We got to talking, initially about mundane topics like podcasts and language learning.  Eventually, I asked what languages she spoke and she said “just Arabic”.  My eyes lit up.  I started speaking to her in Arabic and she was thrilled.

For the next twenty minutes, we talked about everything.  She loved my Syrian dialect, calling it rai’3ah, or “fantastic”.  She then asked the question all Arabic speakers ask me.  “Where in the Arab world have you been?”  This is a loaded question, although not intended to be.

The reason why is that Israel, in all honesty, is a part of the Arab world, or at the very least experiences a Venn Diagram overlap with it when considering the 20% of its citizens who speak Arabic as a mother tongue.  Not to mention the half of Jews there who come from Arab countries.  Furthermore, I had been to Palestinian cities and towns, which clearly qualified.

So I answered the question like this:

“Ana kinit be’Isra’il wa’Falastin.”  I was in Israel and Palestine.

Two countries whose borders are increasingly vague and whose cultures overlap and interact to such an extent that I find it sensible to sometimes mention them in the same breath.

Fatima’s ears perked up.  She was curious.  While she only called the countries I visited Palestine (which is not how I view things), she wanted to know where I had lived, what I had seen, and more.  She was respectful.  I told her I had lived in Tel Aviv and mentioned some of the Arabic-speaking areas I had visited in Israel and (the areas east of the Green Line I call) Palestine.

I even told her a funny story about language practice I experienced in Tel Aviv, to share some of the life she probably rarely hears about.  I was sitting in a restaurant and asked “efshar et ha’sal?”  I meant to ask for the salt, but by using the Spanish word “sal” for salt, I ended up asking for a basket!  The waiter asked why I needed a basket, and I said “for my chicken!”  It cracked him up at the time, and Fatima was no different.  It’s all a lesson that making mistakes while learning languages can be a blessing if you learn to laugh.  I’ve never forgotten the word for basket.

At times during my life in Israel, I struggled with the concept of Palestine.  What are its borders?  Does it threaten Israel’s existence?  Is there a way to make peace between these two countries and societies?

Now, I feel more at ease.  Even with someone like Fatima who may not even recognize Israel.  And yet finds herself open to hearing about it, even as she can’t speak its name.  Much like I used to struggle with the word Palestine.

Fatima knew I was Jewish.  That I am an Israeli citizen.  And yet something in our conversation, despite the different views we held, kept us talking.  Even had us laughing and complementing each other.

It’s the kind of magic Benjamin Netanyahu lacks on even his best day.  It’s called compassion.  It’s called dialogue.  It’s called respect and a desire to use words rather than bombs to make a point.

After Bibi’s most recent show of force, which killed about two dozen Palestinians and resulted in yet more warfare launched by the Islamic Jihad terrorist organization, the only thing we saw grow was fear.  The only result we saw was damaged houses, crying children, and trauma.  After a decade as Prime Minister, the Gaza Strip is beset by increasingly dire poverty and terrorist organizations and the Israeli communities that surround it have more PTSD, more death, and more desperation.

We could keep trying the same techniques and feel pervertedly comforted by receiving the same horrifying results.  Or we could try what I did.  Talking.  Creative problem solving.  Dialogue.

I’m not suggesting it’s easy nor do I know exactly how to do this on a political level- I’m not a politician.  What I can say is if it reduces the chance of more misery, it’s worth a shot.

As Fatima dropped me off, she said to me a phrase that will stick with me the rest of my life. “Fi amal,” she said.  “There is hope.”

Hope

A quick glance at the news is enough to make your stomach turn.

Today over 20 Iraqis were massacred by their government.  Hezbollah thugs attacked peaceful protestors in Beirut.  Donald Trump continues to abandon Kurdish allies to Turkish aggression in northern Syria.  Settlers attacked IDF soldiers in the West Bank.

And yet there are rays of hope.  The protestors in Beirut, in particular, inspire me.  Fed up with ineffective government, they have put aside their (numerous and strong) sectarian affiliations to push for a clean house.  Sunnis are protesting Sunni politicians.  Shiiites, Shiites.  Christians, Christian leaders.  The rallying cry of these protestors is beautiful: “kullun ya3ni kullun”.  All of them means all of them.  Meaning not a single politician is being spared the anger of these idealistic protestors.  People brave enough to speak out as the country experiences a severe economic crisis and in a place where politicians don’t take kindly to criticism.  A place that has known Civil War.

They are a role model for what we should all be doing.  Instead of engaging in ceaseless blaming of one group against another, we should realize that the people up top enjoy this conflict.  While we tear each other to shreds because we pray or speak or look differently, our basic needs go unmet.  Patients die because of lack of care, trash goes uncollected, jobs become more scarce, and the rent continues to skyrocket as if none of it was happening at all.

It’s time to unite against the few who control our fate and yet care so little about it.  Israel could learn a lot from the Lebanese protests, especially as Benny Gantz is now charged with trying to form a government.  If he doesn’t, we will see a third round of elections in a country already fed up with voting over and over again.

Much like its neighbor to the north, Israel’s political parties are almost entirely divided by ethnicity and sect.  There’s the Sephardic ultra-Orthodox, the Ashkenazi ones, the secular left, the secular center, the secular center-right, the modern Orthodox, the Russians, and the Arabs.  In Lebanon, the names are different, but the concept the same.  A gaggle of Christian sects, Sunnis, Shiites, and Druze jockey for power based on group labels.  An entire bloody civil war was fought over it.  It’s depressing.

And yet there is this ray of hope coming from the north that sometimes people can put aside their partisan and sectarian labels and come together for the common good.  My hope is one day Israelis will be able to do the same, as they briefly did when they protested against rising house prices.  Perhaps the most salient issue in Israel today, yet one repeatedly shunted aside in favor of endless ethnic conflict both within and externally.

This is not easy.  But my hope is that the fervor gripping young Lebanese people can inspire Israelis to follow suit.  Only by putting human interests first will we be able to make the difference we need to see in the world.  And perhaps one day, God willing, we’ll see Lebanese and Israelis joining together in protesting for justice.  In one straight line from Beirut to Tel Aviv, like the British colonial trains used to run.  If you will it, it is not a dream.

Shabbat shalom.

 

An Israel contingent on justice

This week’s Torah portion is Shoftim, or “judges”.  The word, when used as a verb, also means “they judge”.  You can read the text here.

In this portion, the famous quote “justice, justice shall you pursue” makes an appearance.  What stands out to me, though, is the rest of the quote.  Few people disagree with the concept of justice, even if we might have radically different concepts of what it means.  It is the rest of the quote which particularly intrigues me.

In the Reform translation, it reads: “justice, justice shall you pursue, that you may thrive and occupy the land that the Eternal your God is giving you.”  The Jewish Publication Society’s version reads: “Justice, justice shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee.”

In today’s political climate, the difference between the word “inherit” and “occupy” is everything.  For now, I’ll leave it at that, but the verse clearly complicates your point of view no matter where you stand politically.  “Inherit” is a gentle word.  When someone passes away, you may find yourself with a “yerusha” or inheritance, the same root as the word used in this famous Torah quote.  It is something passive, something that comes to you- that you do not conquer.

Occupy, on the other hand, is a very different way to put things.  And without delving too deep in the morass that is Middle Eastern politics, if you’re on the progressive side of the spectrum, this biblical dictate certainly complicates our relationship with the Divine.  And our engagement with Torah itself.

And yet what intrigues me the most about this particular verse is the connection made between pursuing justice and receiving political autonomy.  In other words, the Land of Israel isn’t simply given to the Jewish people in the Bible.  This verse makes abundantly clear that it rests on the pursuit of justice for it to be fully realized.  After all, one could simply say “justice, justice shall you pursue” without any mention of the Land of Israel.  But this verse makes the connection explicit.  That our gift of self-determination is contingent, indeed dependent, on doing the right thing.

The implications are enormous.  The Bible, after all, is an incredibly political document.  To pretend otherwise is to ignore the text itself.  And the text has enormous implications for today’s world.  After all, the early Zionist movement explored other locations for a Jewish homeland, including in Africa.  But the heart pulled us in the direction of our ancestral land.  A land which did not lay empty- which is still precariously shared between two peoples.  If the text of the Torah did not include verse after verse promising the Jewish people this sliver of territory, today’s politics would be quite different.  And we might be eating yams instead of hummus.

The implications also extend to how we engage as a people in this Land.  It is, in my view, not enough that we are simply promised a piece of territory by an ancient document.  This ancient document, filled with wisdom (if sometimes in need of an update), makes clear that any society which is to flourish, to “thrive” in this Land must pursue justice.  It is far from a free pass to do as we will without regard to humanity- both our own and that of other peoples in the region.  The humanity of the poor, the humanity of refugees both Jewish and not, the humanity of Palestinians, the humanity of olim, the humanity of the stranger among us.  The humanity of every person in need.  That is the mandate we are given to pursue over and over again in the Torah.

So where does that leave us today?  It might be enough for me to suggest it as an interesting lesson for our personal lives.  To be good people, and to seek out justice however we can as individuals on a daily basis.  Something I absolutely believe in and strive to pursue.

Yet we can’t ignore the fact that Israeli elections are around the corner.  On September 17, the Israeli public will decide the next chapter of our history.  Far be it from me to endorse a particular political party, I will simply suggest that justice be a metric for our decision-making process.  Does this political party stand for the greater good of society?  Does this party seek peace and pursue it?  Does this party balance our need for security with our need to treat all humans with kindness and humaneness?

That is the barometer our Torah sets out.  There is no more repeated commandment than that which asks us to welcome the stranger.  So this election season, as frustrating as it can be, let us find an opportunity to search our hearts for compassion and wisdom.  So that Israel, the Jewish people, and all humankind can progress in a fashion worthy of the justice we must build.  And to use our self-determination responsibly, on foundations of truth and hope.

The cover photo is of me and an African refugee in Tel Aviv at a rally to support their human rights.

Roots

The premise of this blog is that one needs roots in order to grow, to thrive.  I’ve seen this idea in action.  By connecting to my ancient roots in Israel, my family’s history in Europe, and by understanding where I grew up in the States, I understand myself better than I did a few years ago.  After being in Israel, I know why people think I look Greek, Turkish, Italian, Spanish (and Hispanic)- it’s because my DNA is from the Mediterranean.  After being in Hungary, I now know why my family cooked so much with paprika when I was a kid- the country is covered with it.  And it’s where two of my great-grandparents were born.  And after re-visiting where I grew up, I understand a lot of the challenges I’ve faced and continue to overcome.  And I remembered how the diverse hot pot of cultures known as Montgomery County, Maryland helped nourish my passion for multicultural exploration.

Which brings us back to my premise.  One needs roots.  You can live without them, but to not know where you come from- both as an individual and as part of a broader collective- is to miss out on some fabulous new understandings of the world.  Of your community.  And of your self.

Another benefit of understanding your roots is that you realize how diverse they are.  How generation after generation, my ancestors have planted and re-planted their Judaism and their bodies in new soil.  Often forced by governments and people who hated Jews, or by grinding poverty, they forged their way from Israel to Europe to North America.  And, in my case, back to Israel.  Thankfully, by choice.  Although millions of Jews expelled by Arab governments or whose families were hollowed out by the Holocaust made Israel their home with no other option.  Thank God- and to our pioneers, our soldiers, our brave entrepreneurs- for giving us a place to call home no matter what.

One thing I’ve realized about roots is that they can be nourished by various soils.  Take, for example, the Italian synagogue in Jerusalem.  After the Holocaust, Italian Jews were worried that their already decimated community would find its 2,000 year heritage erased.  Rather than leaving the synagogue to decay in post-World War II Italy, they shipped the entire synagogue to Jerusalem.  I had the blessing to visit it and it is stunning.  Not just because of the outstanding architecture, but because it, like the Jewish people, is the ultimate survivor.  And the fact that it remains an active congregation only makes it more majestic and inspiring.

Like the Italian synagogue, I too am nourished by diverse terrains.  Whether its the deep green of the Galilee, the churches of Eilaboun, the beach of Ma’agan Michael, or the ancient stones of Jerusalem, my heart is in Israel.  And if it’s the eleven Jews of Satu Mare, Romania keeping their community alive, or the pluralistic Jewish community center in the tiniest of buildings in Ljubljana, Slovenia building bridges with non-Jews, or the descendants of conversos in Lisbon who do Shabbat every week in an apartment first rented by Holocaust refugees.  My heart is in Europe too.

And if it’s the smell of whitefish salad, the dozens of times I get to speak to new Arab immigrants about Judaism- and their own memories of their countries’ Jewish communities, and the deep pluralism and tolerance that pervades Jewish institutions, then my heart is in America too.

So in the end, it’s not that roots are overrated.  It’s that you’re allowed to plant them in various places at different times and reap the challenges and rewards that that climate has to offer.  We are each able, to the best of our legal and financial capacity, to explore new places and incorporate new knowledge into our tree rings.  So that as each year passes, we hopefully grow wiser, with a bit thicker skin, and remain sensitive to our selves and our surroundings.

We can only be physically in one place at one time.  With the grace of modern technology, we can communicate across great distances and share ideas faster than ever before.  It’s a conundrum and opportunity wrapped into one.

Like the other day when I sat at Gratz College holding a centuries-old Tseno Ureno and dozens of pre-Holocaust Yiddish and Hebrew books.  Books whose owners may have perished in the fire of Nazi terror, or who after surviving it, may no longer be alive today to read this post.  Let’s hope they died of old age, but we know both possibilities exist.

To hold such books is magic.  Because the great spiritual endeavor, indeed fervor, of the Jewish people lies not as much in our biblical narrative so much as in the reality of our own survival.  That as much as I love our religious heritage, the fact that I’m performing the same act or saying the same words or thumbing the same pages as my ancestors is what draws me to God.  More than the obligation to do so.

Yet what has become clear to me is that if Jewish history, indeed our truth and our reality, is what holds the deepest spirituality for me- our culture, our music, our food, our togetherness.  It is also true that our community survives thanks to obligation.  That even if that space is an uncomfortable one for a liberal-minded Jew to inhabit, it’s one worth exploring.  Because if we don’t find ourselves obligated to a broader set of ethics and laws, even as they evolve, how do we continue to survive?

In short, that is why I’ve found myself, the die-hard Reform Jew who was the RCVP of his Temple TYG, who was on the NFTY-MAR Social Action Committee, who led his campus’s Reform Chavurah, who traveled with the URJ to Argentina, who helped write a Reform sex ed curriculum, who led services in Tel Aviv, who visited Reform shuls on four different continents.  I’ve found myself in a new space.  I’m the Reform Jew who walks to an Orthodox synagogue.  Where for the first time in my life, I’m now a member.

It’s not because I disavow myself of Reform Judaism.  I love a lot of the values and intellect of Reform Judaism and will continue to feel awe-inspired by its willingness to challenge and to change.  I am a proud Reform Jew who thinks this movement has a lot to contribute to Judaism.

It’s just that much like I don’t need to limit myself to being Israeli or American or Ashkenazi, I can be gam ve’gam.  Both this, and that.

So I’m the American who also votes according to Israeli interests.  I’m the Israeli who speaks Arabic.  I’m the left-of-center voter who has voted for four different American parties (yes, once even for a Republican).  I’m the Reform Jew who goes to an Orthodox shul.  I’m the diverse, multicultural, exploring, driven person who likes to travel and see new points of view.  The gay man who hangs out with the Amish in Yiddish.

So what are roots?  Roots are a start.  They’re a movable foundation.  Whose soaking up of nutrients changes their very composition.  They are a beginning, they change, they are stability.

I find myself, as my blog suggest, bearing fruits.  Making new friends, reconnecting with old ones, writing a new future even as I use my past to inform it.  Not to dictate it.

I will continue to bear fruits wherever I find myself planted.  Bringing nuance, change, hope, and compassion- and seeking it from those around me.  Learning, growing, and contributing to the communities I love.  And discovering new ones to explore.

That’s how you sow an orchard.

Cover photo: “Bereshit” (Genesis) – Tseno Ureno Yiddish Bible,

Gratz College, Philadelphia, Pennsylvania

Dual loyalty

Today, the Trump-like Congresswoman from Detroit, Rashida Tlaib, invoked the 2,000 year old anti-Semitic canard of “dual loyalty”.  When discussing Israel advocates who she disagrees with, instead of talking policy or substance, she simply accused her opposition of trying to undermine America.  In the interest of Jews, oh pardon the typo- Israel.

The conversation is frankly exhausting.  Rep. Tlaib has a serious abusive streak.  Immediately after being sworn into office, she became known around the world for calling Donald Trump a “motherfucker”.  Thankfully, a lot of Americans are capable and willing of expressing their political views without resorting to the profanity of an angry 16 year old.  The situation is all the more depressing because Rashida, as the first Palestinian-American in Congress, could’ve done so much more.  Rather than trying to become something other than a literal walking and talking caricature of what people think Palestinians are, she just hopped right in.  I know Palestinians personally who don’t agree with her- her policy or her rhetoric.  And she does an immense disservice to America, to Palestinians, to Jews, to peacemakers, to her own constituents.  Shooting from the hip, making policy via Twitter, shouting profanity.  Sound like someone in the Oval Office?  Well, apparently he’s got a partner in crime now sitting in Congress.  Rashida Trump.

It’s sad.  America- indeed, every country- could use some more wisdom and less yelling right now.  In the face of growing xenophobia, polarization, and economic uncertainty, we need level-headed people to steer the ship.  Because as I see it, moderation is not entirely about what positions you take.  There are people I know who have a whole variety of views- some I agree with, some I don’t.  And my own views have evolved- and evolve- with time.   The one thing I hold in common with the people I love is that we don’t think we have exclusive ownership of eternal truth.  That even if we disagree, we’re willing to hear out other points of view.  That while there are obviously limits, we’re not going to wholesale discredit millions of people simply for thinking differently from us.  Or wearing a different label.  Which is why I have friends who are devout Muslims, West Bank settlers, Palestinian political activists, and Israeli soldiers.  I don’t believe in categorically rejecting an entire group of people because I’m afraid they’re going to hurt me.

This mentality stems from being hurt.  People naturally want to protect themselves.  And if they’ve been taught, or personally experienced, hurt from a particular type of person, sometimes the response is close yourself off.  I can understand to a degree.  It’s not as if I’m going to wave a pride flag around Ramallah.  There are substantive cultural differences- and prejudices and legitimate fears that come with them.

The problem is when this fear ends up cutting you off from entire segments of society.  So that rather than saying I’m afraid of Palestinians who are homophobic, I decide that I simply don’t like Palestinians.  That if I don’t talk to them, if I don’t engage with them, I’ll feel safer.  Except in the end, you miss out on potentially life-changing friendships and relationships.  Not to mention the fact that it’s not entirely effective.  There are obviously homophobic people in other cultures too- and people in Palestinian society who aren’t.  When taken to its extreme, this kind of black-and-white thinking doesn’t end up effectively protecting you.  And it does create a lot more prejudice and hate in the world.

So Rashida Tlaib doesn’t like Jews.  If that wasn’t clear until today, accusing us of dual loyalty sealed the deal.  I don’t know why she has come to this conclusion, but it’s sad and scary.  We need to be vigilant against people who subvert democracy out of a desire to see their inner nightmares fulfilled.  People willing to shout profanity and trample on other people’s dignity will continue to do so if left unchecked.  Now that Ms. Tlaib has accused Jews of dual loyalty, when she sees Jews defending themselves, it will oddly enough reinforce her prejudice.  It’s a demented and deeply disappointing reality that is quite hard to break- and depends mostly on the willpower of the individual to change.  Here’s to hoping Rashida has a long talk with her conscience and thinks about what kind of parent, Congresswoman, and human being she’d like to be.

Which brings me to an archive I recently visited.

The American Society of the Cincinnati is an elite organization made up of descendants of Revolutionary War officers.  One of their members, Larz Anderson, endowed a spectacular, grandiose mansion in Washington, D.C. to be its headquarters.  To say it’s beautiful doesn’t do it justice.  If you want to feel rich for a hot minute and enjoy some stunning artwork, go visit.  It’s long been a favorite off-the-beaten-path place for me to let my mind wander and my eyes feast.

Today, as I did several years ago, I visited the Anderson House library.  As a not-so-minor side note, I encourage you to click that link above.  You can see some of my blogs from before my move to Israel.  And you’ll notice that while many of my values are the same, my political perspective and capacity for nuance has grown tremendously.  So that rather than drifting further towards the self-righteousness of folks like Rep. Tlaib or Rep. Ocasio-Cortez, I decided to pursue the more difficult if more rewarding journey towards nuance and empathy.  While certain systemic factors are out of our control, every individual has a certain capacity to make choices.  And those choices have ramifications for the thousands of people we meet in our life, for our own lives, and for society as a whole.  I’m proud to have overcome the one-dimensional thinking that these extremist political actors savor.

Now, let’s return to the comfort of the archives.

Archives are soothing.  They offer you a chance to explore without paying any money.  Without the sometimes interesting but ultimately tedious travel logistics.  They give you insight into things you don’t know- and things you don’t know you don’t know.  They are just the kind of place to find an unexpected twist to make you think differently.

And I had that pleasure today.

As a Jew growing up in America, I learned a lot about Judaism.  I learned about the Torah, some Talmud, Pirke Avot, tikkun olam, Israel, Ellis Island, Hebrew, holidays, and more.  I can remember lessons on the Holocaust, on tolerance, and of course a lot of Jewish music.

What I didn’t learn was about our own American Jewish history.  Let alone Yiddish, a language I came later to in life, but was actually the mother tongue of almost every great-grandparent of mine.

There’s something odd, indeed disturbing, that I can tell you much, much, much more about Haifa than I can about American Judaism.  By that, I don’t mean Debbie Friedman melodies or marching for Soviet Jewry, although those are undoubtedly part of our rich story too.

What I mean is I can’t tell you much about how our community actually developed here.

And that’s something I learned about today.

How many of you know who David Salisbury Franks was?

Probably not many.  Before today, I can’t say the name was at the tip of my tongue.

But Mr. Franks was a Jewish officer in George Washington’s Continental Army.  And, to the best of my knowledge, the only Jewish member of the Society of the Cincinnati.  Whose building I sat in.

His story is riveting and filled with mystery.  After several hours of reading, it appears there’s no clear narrative on where he was from.  Some sources claim he was born in Philadelphia, others in Boston.  He also had a cousin (although some say the relationship is not clear) with the same name in New York.  Who unlike this David Franks, was a loyalist to the British Crown.  Which as you’ll see, a resemblance that did Mr. Franks no service later in life.

Mr. Franks spent part of his life in Montreal, at the time recently conquered by Britain.  One of the first Jews to settle there, as French colonists had forbidden Jews from moving there.

Mr. Franks is sometimes referred to as a German Jew.  In other places, it seems his family was Sephardic- the descendants of Jews forced out of Portugal by the Catholic Inquisition.  His own surname potentially an anglicization of “de Franco”.  A reminder that Jews have often had to shed parts of our identity to Americanize, whether in 1700s Philadelphia or Hollywood.

I have to admit his Portuguese connection intrigued me.  Having just been in Portugal, I figured I wouldn’t find much to connect me to the place from America.  But I not only found a connection- I found a Jewish one!  Indeed many early Jews in America were Portuguese.  Just like the Jews who I met in Lisbon who after 400 years of hiding, are returning to our people and our faith.  The twists and turns of history can offer hope in the most unexpected times and places.

Mr. Franks was a proud American.  He was even arrested by British authorities for defending freedom of speech and protest.  He helped finance revolutionary troops.  And he put his own life on the line as a soldier.  And he did it in a Colonial America that, while substantially better than Europe, was at best ambivalent about Jews.  Through the 1680s, even in relatively tolerant Rhode Island, Jews couldn’t become naturalized citizens.  We were largely tolerated, but considered “others”.  Something a bit too different to be “all American”.

There are a ton of fascinating aspects of David’s story.  He was a Sephardic Jew, with potentially German Ashkenazi ancestry.  His family likely kicked out of Portugal by Catholic monarchs, only to be appointed an American diplomat to the Spanish king whose country founded the Inquisition.  He was sent to France to represent the new Republic because he spoke French- because of his family’s move to Montreal.  Significant not only because of the roaming, international nature of Jewish existence (one source of our “dual loyalty” accusation), but also because of the very long relationship between Canadian and American Jewry.  It’s one of the reasons I love going to Montreal.  You might be surprised to see they have the *best* Jewish food tour I’ve ever been on.  Twice.

Mr. Franks served as the Parnas, or synagogue president, of the Sephardic and Portuguese Synagogue of Montreal.  The city’s oldest.  And at the time, a community only ten years old.  A reminder that what starts today may become deeply significant for years to come.  To remember we are still writers of history.  And that if in fact Mr. Franks was part or entirely Ashkenazi, his acceptance as a leader of the (at the time) elitist Sephardic community is a poignant reminder of the human capacity for crossing cultures.  For empathy and heterodox thinking.  The kind we could use more of today.

His story, and rise to prominence, is also part of the American Dream.  It’s the idea that in this country, you can grow and you can achieve regardless of where you come from.  And while it’s a dream that’s not without its detractors nor faults, it is a part of our history.  Which is why so many Jews have made America their home.  At the time of David’s service in the military, Jews weren’t even citizens of European countries.  The idea that he could lead so prominently is evidence that something is a bit different here.  Even if we should remember that our history as American Jews is not just American.  David’s family came from elsewhere- and appears to have maintained trade and familial ties to far-flung places such as Halifax, New York, England, Philadelphia, Montreal, and beyond.  Jews are from everywhere- and nowhere.  Which is precisely how anti-Semites like Rep. Tlaib are so successful in painting us as “rootless cosmopolitans” who can’t be trusted.  Without considering why we’ve had to move so much- precisely because of people like her.

The very mystery around his origins, his family connections, his own biography is part of what makes him interesting.  Perhaps there are scholars more versed in his life than I am, but what’s clear from my research is that there’s at least some confusion.  Even searching in the Mormon genealogical records on FamilySearch.org shows some varying hypotheses of his own lineage.  We know he was here, we know he was a Jew.  The details, at least from my internet searching, seem partially up for debate.

What’s not up for debate is Mr. Franks’s patriotism.

Or is it?

Mr. Franks has the misfortune of being the aide-de-camp of Benedict Arnold, the notorious loyalist traitor.  While several inquiries, including one called by Mr. Franks himself, exonerated David from any responsibility, a lot of Americans weren’t so sure.  Some shunned Mr. Franks and yes, questioned his loyalty.  While George Washington himself had no problem commissioning Mr. Franks afterwards and trusted him, not a small number of people dissociated themselves from the officer.  And left him so socially undesirable he was apparently interred by a friend in hazy circumstances in a Christian cemetery in Philadelphia.  Potentially carrying the body himself.  An undignified end to someone who put his life on the line for his country.

What’s so interesting about this story is how utterly resonant it is today.  And how it shows the deep relevance of knowing American Jewish history at least as well as we know about the Western Wall or Tel Aviv.

Because accusing Jews of dual loyalty is as American as pumpkin pie.  And to this day, just as pernicious as it was centuries ago.  Perhaps even worse.

The saving grace of this country, though, is that some people have a different vision.

The Touro Synagogue of Newport, Rhode Island is the oldest in the United States.

The congregation, nervous on the eve of American independence, wrote to George Washington in the hopes of receiving some reassurance.  Reassurance that their fates were safe here- unlike their European relatives regularly butchered by ignorant masses of anti-Semites.  I’d suggest it’s hard to imagine such a need here- but the past few years have put that to rest.  Anti-Semitism, sadly, is alive and well.  And American Jews should remember that for all the special things that make this country infinitely better for us than most places in the world, we are in the end Jews.  And Jews have always been scapegoated in Western societies when things start looking uncertain.

What’s so remarkable about the letter, besides the deep sincerity and hopefulness of the congregation, is also Mr. Washington’s reply:

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It’s a stunning, beautiful, and heartfelt sentiment that has driven Jews to these shores ever since.

Because besides the joy of letting my mind expand and wander, what ultimately motivates me to research this era is a desire to understand the present as much as the past.  And to discover if America has the potential to be different than Europe or North Africa, areas rendered largely Jew-free over the past 100 years.

And there is a difference.  The difference is not that there isn’t anti-Semitism.  That has been- and always will be- here.  You can just look up the case of Aaron Lopez in 18th century Rhode Island.  A colony that refused to recognize his very citizenship precisely because he was Jewish.  Or take a look at Linda Sarsour three hundred years later claiming anti-Semitism “isn’t systemic“.

The difference is that from its very founding, America decided that Jews were to be treated as equals under the law.  That while other Western countries have, at various stages, offered opportunity to Jewish communities, this country was founded on the principle of religious freedom, of separation of Church and State, of liberty.  And while it hasn’t always lived up to that promise, George Washington’s decision has impacted our civic life for hundreds of years.  It’s why my family ended up alive in New York and Pittsburgh and Washington, D.C. and not as ashes in German ovens.

The problem is that this tolerance, this willingness to forgo the outdated sectarian hatreds of Europe, is fragile.  We’re seeing this today.  And its fragility is only tempered by people’s willingness to defend difference.

Which is why today’s news about Rashida Tlaib is so scary.  As a Muslim American woman, she has no doubt faced persecution and hardship in her life for who she is.  Yet rather than choosing to become more empathetic in the face of hurt, she has chosen to become like the people who persecuted her.  Heaping senseless anger and mean-spirited words into our nation’s political debate.  And most specifically, on Jews ourselves.  Six million of us that she doesn’t even know.

What’s so sad is that it doesn’t have to be this way.  Rep. Tlaib could choose to build bridges with people of different backgrounds.  She could acknowledge her family’s pain and challenges as Palestinian-Americans.  Like me, she’s a hyphenated American with various cultural connections around the world.  In her words, “dual loyalties”, but as I see it, an enriching confluence of identities.  She could use this similarity as a way to empathize with Jews and yes, even Israel supporters she might disagree with.  Because, in an ironic twist, its bigotry of people like her that propel people like me to believe in the necessity of a Jewish State.  That for all its faults (which all countries have), Israel is a safe-haven for us when people like her fail to treat us as human beings.  Something that has saved millions of Jewish lives from Tehran to Warsaw.  Which is why there are more Moroccan Jews in Beit Shemesh, Israel than in all of Morocco.

So in the spirit of the resilient David Franks, I’m not going to start hating Palestinians just because Rashida Tlaib hates me for being Jewish and Israeli.  That’s because I took the time to meet Palestinians, to become friends with them.  That I realize that even as she spews conspiracy theories and hatred, I know other Palestinians who don’t see the world as she does.  And that even if we have different cultures and sometimes political perspectives, I know my friends and I view each other as human.  Not political props or opportunities to get likes on Facebook.

What’s so sad is that Rashida Tlaib has become like her abusers.  An abuser herself.  Unhinged and attacking foes real and imagined.  Even as she’s supposed to be doing practical things to help her constituents.  Like re-opening the government.  A government whose very archives and museums house so much knowledge that could benefit us today.  And whose halls sit empty as employees go without pay or hope for a solution.  Indeed, perhaps a visit to these archives would be a wise first step for the Congresswoman rather than pontificating on Twitter.

What I loved about my experience today is how it connected me to myself.  I’m an American Jew, a Jewish American, an American and a Jew.  And part of my journey is piecing together who I am, where I am, and why I am.  And who I want to be.

Knowing more about the history of my people in this country helps me understand the richness of our civilization.  And offers insight into how we got here- and where we might be headed.  What’s unique about America, and what might be a bit uncomfortable to recognize.  That perhaps some things aren’t as unique as we hoped.

But either way, I speak from a place of increasing knowledge- and searching for it.

I’m proud of David Salisbury Franks, even if some of his companions were too cowardly to see his bravery.  I’m proud he put his life on the line for an uncertainty- for a hope that his country would treat him as an equal.  A hope his Portuguese ancestors were brutally denied.

I’m proud to be a Jew and I’m proud of Americans like George Washington who stood up for principles of religious freedom.  Principles that have contributed to this country’s development and rich cultural landscape.  And yes, freedom.

A freedom that is imperfect and like Mr. Washington himself, complicated.  A freedom that is far from guaranteed, but a freedom worth pursuing.

With that, I’d like to suggest a redefinition.  The word moderate these days is often used to suggest someone who splits the difference.  Someone who’s not too Democratic or not too Republican.  Someone in the middle.

What I’d like to suggest is moderation is a demeanor.  That while yes, certain patterns of political thinking can suggest black-and-white thinking, the most important indicator of moderation is how you treat others.  Your tolerance for difference.

If there’s one thing David Franks teaches us, it’s that it’s time for moderates to step forward.  It’s time we figure out a way to mobilize before the patients run the ward and we find ourselves spiraling into an inescapable and even deeper chaos.  A chaos that might start with the brutality of anti-Semitism but absolutely never ends with it.

Jews are a bellwether.  Society should be concerned when people start picking on us.  Yes, even other minorities.  Something even sadder.

But Jews- we’re also people.  And as George Washington made clear, we’re entitled to our rights beyond just being symbolic of waves of intolerance for the rest of the populace.

That as he said, we “merit the goodwill of the other inhabitants” and that “none shall make us afraid”.

I, for one, am afraid of people like Ms. Tlaib.  But I am not afraid to stand up for myself.

Jews have been walking the pine forests and city streets of this country since before it was a country.  And I’m not going to bow down before bigotry.

If you want to see our resilience, just go to the archives of the Society of the Cincinnati.  And learn about the brave members of our tribe who helped build one of the most fabulous countries on the planet.

American. Jewish. Israeli. Proud.

I suppose that’s four loyalties, but who’s counting? 😉

Are Israelis Jewish?

Before we delve into one of the least discussed aspects of life here, I’d like to clarify a few things lest you misunderstand my intent.  Or go wandering off into anti-Israel or anti-Semitic conspiracy theories, pretending identity issues don’t complicate every culture.

I am not questioning whether there is a genetic connection between Jewish people.  Various studies have shown extensive shared DNA among Ashkenazi, Sephardi, and other Jewish populations.  Obviously conversions, conquest, and migrations have diversified our phenotype, but by and large, Jews today share a great deal of genetic heritage.  Anecdotally, I have moments here where I think I see a Jewish friend from home, until I come closer and hear them speaking Hebrew.  While Jews come in all shapes and sizes (and of course, this observation doesn’t extend to Jews by choice), there are clearly ancestral connections between us.  My ancestors migrated to the U.S. from Eastern Europe, but people in Cyprus speak to me in Greek.  My own genealogical research has shown my DNA most similar to Sicilians, Palestinians, Syrians, Greeks, and Lebanese.  No ethnic Pole would mistake me for one of them.

In addition, I am not suggesting there aren’t cultural links between Israelis and Jews around the world.  Shared holidays, cuisine, religious texts, history, and family ties bind us.  Nor am I raising this critique to carry the banner of Palestinian nationalism (or any nationalism).  Sometimes accepted truths need to be questioned.  Every people’s narrative, including theirs, is worthy of critique and reevaluation to help understand our modern world better.  I’m just better positioned to talk about my own.

There is nothing significantly more natural about one country’s existence versus another.  Whether it’s the French nation, the Moroccan nation, or the American nation- borders are fairly arbitrary and cultural boundaries are far more porous than you might expect.  Until World War II, most French citizens didn’t even speak French as their first language.  Until 1549, present-day Morocco was actually ruled by Berbers, not Arabs.  For the past 2800 years, the country has been ruled by Arabs for only about 350 years, half of which was under strong European influence.  Yet today, almost everyone would think of Morocco as an Arab country, despite its significant 30% Berber minority that has not yet assimilated into Arab culture.  When Ellen DeGeneres was born in 1958, Hawaii wasn’t even a state.  The American flag had 48 stars.  And over 1/3 of Louisiana spoke French, not English, as a native language.

So now, back to Israel.

Israel is defined as a Jewish state.  Its various symbols, including the Star of David, the menorahs you see dotting every street corner this winter, the Hebrew signage, are all readily recognizable to any Jew around the world.

Yet there exists a bit of an internal paradox.  You see Israel was founded to be unlike the Jews of the Diaspora.  The express purpose of Israel is to “ingather” the “exiles”- to bring Jews to the Land of Israel.  Ideologically, presented as the only true, authentic home of the Jewish people.

This nation-building project is largely a product of both frustration with 2,000 years of Christian and Muslim persecution and the nationalism that swept the 19th century world.  It doesn’t take a great deal of creativity to see deep desires in Jewish texts and prayers to return to Zion.  It’s not as if the effort came out of nowhere.  But it was a minority movement until the 20th century and there needed to be a narrative to build the nation.

Every nation has founding myths, often rooted in a bit of truth and a lot of imagination.  America is the land of promise and opportunity, a country of hard-working immigrants that gives refuge to those seeking persecution.  An imperfect, but consistently improving place, bringing the promise of ever-greater democracy.  Of upward mobility to those willing to put their heads down and work.  A lousy narrative that the past two years has shown to be fallible, at best.  Which is why so many American progressives are baffled by the Trump phenomenon.  Because having been taught that the arc of history bends towards justice, they now see that it’s more like a chaotic pendulum that swings from the Chinese Exclusion Act to the Voting Rights Act to the Muslim travel ban.  That while gay marriage is now legal, real wages haven’t changed in 40 years, income inequality has consistently increased since 1980.  Including under Bill Clinton and Barack Obama.  Anti-gay and anti-Semitic hate crimes are increasing at an alarming rate.  But in good news, the number of bilingual immersion schools has increased fourfold in a decade.  Reminiscent of the plethora of German-language schools that dotted America until World War I paranoia led to their persecution and eventual demise.

In short, the American mythos, like all national mythos, is based on a little bit of fact and a lot of ideology.  And the more unquestioningly you buy into it, the more you’ll be disappointed when you realize that rather than America constantly progressing towards a better future, it’s complicated.  And that it’s OK- it might actually help us find better solutions to our problems if we accept the non-linear and unpredictable nature of history.

So what’s Israel’s founding mythos?  The Jewish people are from here.  OK, that much I agree with.  We have had a continuous presence here since biblical times.  Again, true- as a visit to Peki’in showed me.  After 2,000 years in which most Jews suffered in “exile” (a charged word, but let’s say “outside of Israel”), we returned, struggled, made the desert bloom, revived the Hebrew language, and re-established the Jewish state.  Bidding adieu to the insufferable and contorted Jewish cultures of the Diaspora and starting a strong, independent Israeli future.

This part presents a conundrum.  First off, while Jewish tradition does speak extensively of exile and the Land of Israel, most Jews didn’t see living here as a practical step.  While rabbis over the centuries have been buried here, and there has always been a Jewish community here, the vast majority of Jews have lived elsewhere for two millennia.  While small populations of Jews moved here over the centuries, 99% of world Jewry did not.  Even during intense persecutions.  And not simply because they couldn’t make it here.  Sephardic Jews in the 1500s made their way to Tsfat– it was possible.  But most Jews fled Inquisition Spain to Turkey, Greece, the Netherlands, and other far-flung destinations.

Jews have indeed experienced intense, mindbogglingly irrational persecution for centuries.  At the mercy of the latest ruler’s whims, our mixed languages are testament to how many times we’ve been ruthlessly expelled.  Which is why Yiddish contains ancient Hebrew, Aramaic, Latin, medieval French, medieval German, Polish, Russian- and today new English and Modern Hebrew loanwords.  And why Judeo-Spanish (popularly known as “Ladino”) contains medieval Spanish, Catalan, and Portuguese influence supplemented by Greek, Turkish, Arabic, and other languages.  Our linguistic heritage, one of our greatest accomplishments, shows both our resilience and our willingness to incorporate the best of surrounding cultures while building our own.  It is an archaeology of our past.

The question is whether the past 2,000 years have been nothing but suffering.  And the answer, as even a cursory trip to Europe or the Middle East would show, is no.  Grand synagogues, survivors of genocide and annihilation, dot the European and Middle Eastern landscape.  For centuries, Jews have served as royal advisors, as traders, as doctors, as Prime Minsters, as Senators, as Congresspeople, as Supreme Court Justices.  While most Israelis know Poland only from their high school trip to learn about the truly horrific experiences of the Holocaust, they probably don’t know that for about 500 years, Poland was known as “paradisus iudaeorum“.  The Paradise of the Jews thanks to the welcoming and tolerant Polish leaders who invited them to their kingdom.  Which until the Holocaust was the single largest Jewish community on earth.  Home to beautiful hand-crafted wooden synagogues, economically vibrant shtetls, and a multicultural society.  With religious freedom far more advanced than many Western European countries.

None of this whitewashes anti-Semitism.  Both Christian (and to a slightly lesser but still potent degree) Muslim leaders found ample opportunities to scapegoat Jews.  While Jews often enjoyed prosperity during times of hope and progress, when things went awry, they were (and are) often first in line to receive the unwarranted blame.  Besides discrimination in occupations, inferior legal status, and frequent violence, Jews have been routinely kicked out of their homes for eons.  Take a look at this map (sourced from here):

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And this map *only* covers 500 years of Jewish history.  It doesn’t include the Babylonian Exile, the Roman Exile, and certainly not the modern expulsions of Jews from Arab states.  Here’s a more extensive list for when you need a depressing read.

So it’s not surprising that Jews would at some point want the safety and stability of a homeland.  The problem is that when you base the premise of that claim on the idea that everyone hates us and the only thing we experienced for two millennia was persecution, you miss out on a huge part of the story.  It’s a lie.  It erases amazing Jewish resilience and creativity, our sometimes productive relations with our non-Jewish neighbors, and it distorts the way modern Israelis see themselves and the rest of the world.

Recently, I watched a couple of Corey Gil-Shuster’s YouTube videos.  Corey had the creative idea of letting Israelis and Palestinians speak for themselves, so he solicits questions from his fans and interviews people on the street.  The ones I saw this week were about Israelis of Polish and Romanian descent.  By and large, the respondents emphasized they have no connection to these countries or cultures.  While a few displayed some curiosity about visiting, most detested the cuisine, the languages, and the heritage.  It’s sad- while our history in these countries is certainly bittersweet, you can’t really understand yourself without knowing your history.  It’s worth showing empathy for Israelis struggling with this conundrum- the vast majority of Ashkenazim here are descendants of Holocaust survivors whose families were obliterated.

One respondent caught my eye in particular.  He had no interest in Eastern Europe because “all of our history is here”.  In Israel.

This is an extraordinary and deeply ignorant thing to say, with huge political ramifications.  Jews have lived outside Israel longer than we have lived inside.  His own family didn’t return here until two generations ago.  Every aspect of modern Israeli culture is fused from another source.  From our shnitzel to our jachnoon, from the Yiddish word “balagan” to the Arabic “yalla”.

To the Hebrew language itself.  While Israel’s founding myth suggests the ancient Hebrew language was “revived”, many scholars see this phenomenon in a different light.  In the late 1800s, Zionists began writing newspapers and books in Hebrew throughout Europe.  Occasionally salons took shape where people tried to converse in the language, a language they had often learned in yeshiva and which had, at various times, served as a kind of basic trading tongue between Jewish communities.  In other words, spoken Hebrew had ceased to be the mother tongue of Jews since ancient times.  It did, however, continue as a written religious language, a source of vocabulary for Jewish languages, and a kind of very basic spoken language when Jews met from different cultures.

Therefore, when Zionists proposed a Jewish national project, they turned to Hebrew as a unifying language that had continued in one form or another to be present in communities around the world.  The problem was nobody spoke it as a mother tongue.  So when sitting in salons (or eventually classrooms in what is today Israel), Jews had to formulate this ancient tongue in terms of the ones they already spoke.  For the vast majority of early Zionists, this foundational native tongue was Yiddish.  The beautiful, underappreciated, nuanced language of Ashkenazi Jewry for over 1000 years.

In fact, with the exception of some Yemenites, almost all early Zionist pioneers were native Yiddish speakers.  I recently visited Zichron Yaakov again.  This beautiful city was one of the first Jewish town re-established in the ancient land of Israel in the late 1800s.  And as makes logical sense, much of its early documentation was written in the language of its residents- Yiddish.  Here’s a 1902 city archives document…in the mamaloshn.

Eliezer Ben Yehuda, a Zionist icon, raised his son as the first monolingual native Modern Hebrew speaker.  But he, like the many teachers spreading the language, had to rely on his native language both consciously and subconsciously to build a vocabulary.  To build sentences.  There’s not nearly enough content in the bible and medieval rabbinic writings to cover modern topics like electricity, trains, and even gossip at the market.  You don’t hear Moses asking God “hey, how’s it going?” in the Bible.  Which is why the modern Hebrew phrase “ma nishma?” is actually a direct translation of the Yiddish “vos hert zakh?”  What is heard…or, as we might say more colloquially, “how are you?”

The influence of Yiddish (and to a smaller degree Judeo-Arabic, Judeo-Spanish, Palestinian Arabic, Russian, and other languages) on Hebrew is substantial.  Far beyond what the average Israeli knows.  Mah pitom, mah atah omer, tachles, kitzer, nu- these words and so many others are either direct loanwords from Yiddish or translations of Yiddish phrases not found in old Hebrew texts.  While it’s far beyond my expertise, the influence extends to rather fundamental things like syntax as well.

In other words, Modern Hebrew is a kind of fusion language.  Some claim Hebrew revivalists murdered Yiddish, simply relexifying the language with Semitic words.  Even as its speakers were in fact persecuted by fanatics like the Battalion for the Defense of the Language.  On the other hand, the average Israeli accepts the national mythos that he or she speaks the revived Semitic language of their ancestors.

But the truth perhaps lies somewhere in-between.  Israeli linguist Ghil’ad Zuckermann claims that Modern Hebrew is not Hebrew at all.  Nor is it Yiddish.  It’s actually “Israeli”.  That’s right, just like the French speak French, he claims Israelis speak Israeli.  And that rather than being simply Yiddish overlaid with Semitic vocabulary or a “miraculously” revived dead language, it is quite simply another language.  With elements of both our Semitic and Diaspora past- Hebrew and Yiddish.  A very Jewish approach to building a language- it’s how all of our tongues have been formed.  One built on another.

It’s a fascinating thesis and I encourage you to visit his website to get a better understanding of his perspective.

To me, it makes a lot of sense.  When I hear Israelis speaking Hebrew, I hear the intonations of Yiddish and the Yiddish-infused English I grew up with.  But the words are largely Semitic, indicative of a major linguistic and cultural shift.

So why does all of this matter?

Because if Israelis in fact speak Israeli, and not a revived exotic language nor simply a dialect of Yiddish, then that has big implications.  It means that the despised Diaspora Jew lives in every sentence we speak here, unwittingly.  It means that Jewish history took a rather drastic turn here- that indeed our Semitic vocabulary has overwhelmed all our other languages.  So that even if much of the language is influenced by Yiddish, the words themselves are largely constructed from the Bible, from medieval rabbis, from new innovations using ancient texts.

The implications are enormous.

Visiting the Zichron Yaakov “First Aliyah Musem”, I learned about the discourse surrounding the first wave of pioneers to resettle the Land of Israel in the 1880s.  More than anything else, it was an interesting opportunity to see the Israeli mythos at work- and to understand its fault lines.

Here are some pictures from a video telling the tale of a prototypical family as they’re leaving Eastern Europe.  Read the captions:

The accompanying audio basically said: oy, the persecution!  We’re leaving to escape it because the Diaspora is miserable, but our real reason for leaving is our desire to build a homeland.  Beware- the angry natives.  Don’t worry, we’ll befriend them.  We’ll be manly, not like those effeminate Diaspora Jews.  We’ll work the empty land and make the empty desert bloom.  But don’t push the mother too much- she’s bearing a future Israeli baby in her tummy.  We’re fiercely independent but still rely on donations from Jews abroad to survive.  We could go join the Jews living comfortably in America, but instead we bravely suffer for the good of the nation here.

The over-the-top rhetoric is not much different than the romanticized stories I learned in grade school about American pioneers.

And its just as problematic if it’s not analyzed.  It contains numerous contradictions.  If the main reason for olim arriving was to build a homeland, why didn’t they come earlier?  If the main reason was to escape persecution, why wouldn’t they go somewhere more economically promising?  Early Zionists here struggled.  Which is why of the 2.5 million Jews who escaped 1880s pogroms, only 35,000 came here.  Of whom indeed 40-90% did leave.  If the land was empty and in need of restoration, how was it that there were Arabs here?  How were they making a living?  And in fact, how were they making a living if the conditions were so rough that most Jews left?  Why were the Arabs to be both feared and befriended- without even having met them?  How was mother going to give birth to an Israeli when the State of Israel didn’t exist yet?  How are the pioneers so independent and strong if their livelihood is dependent on donations from Jews abroad?  Why did they think life was so easy for Jews in America, where most toiled in sweatshops?  And why did some choose to stay in the Holy Land despite the hardships?

You’ll probably have to re-read that paragraph a few times, it’s enough to make your head spin.

These are difficult questions.  The kind of questions few Israelis think to ask.  The kind of questions most people fail to raise about their own national identities which are just as fraught.

As I see it, there’s some truth to all of these questions.  Clearly, some pioneers were so ideologically motivated that even disease and poverty didn’t stop them from staying.  It’s also clear that some people came primarily to escape pogroms, and then hopped on the next boat to more prosperous countries.  That they weren’t really as motivated by Zionism.  That while it took guts and courage to come here, you’re not really strong and self-sufficient if your enterprise is being funded by charitable donations from Jews abroad.  That those Jews abroad are maybe not all suffering as much as you suggest if some have money to give you.  The land was clearly underdeveloped and impoverished, explaining why so many Jews left.  But it was also not simply empty and in need of Jews to make it “bloom”.  As evidenced by the newcomers’ concurrent fear of and desire to befriend the local Arabs, of whose presence they were aware.

Or so suggests the video.  It’s just a video, but one whose contradictions haunt this land to this day.  It explains why Israeli governments both rely on and dismiss Diaspora Jews.  We deserve their charity but really they should be living here like us.  We ran away from their identity, but we want their money.  The Bank of Diaspora.  But boy, things must be terrible for them.  And somehow, worse for us, but our country is better.  A series of spiraling thoughts that manifests itself in today’s Diaspora-Israel relations crisis.

It explains the common Israeli stereotype of Arabs as backwards, but also as worthy of admiration.  A source of fear, but also a source of slang, of Israeli cuisine, and in earlier times, even a new style of clothing.  The land was empty, fallow, deserted, in need of our industrious might to improve it.  But the people here, in the supposedly empty land, will both not like us and become our friends.  Representing both an intense realism and a far-fetched optimism, perhaps delusion.  An acknowledgement that even the most justified or necessary national project will entail changes or displacement that the existing population may not like.  But that we will find a way to live with them as brothers.  A hope not yet realized.  And a complicated, contradictory view of history not yet reckoned with.  A pain largely unacknowledged and festering.  As conflict and misunderstanding here mars the future of both peoples.

And lastly, the identity question.  One that holds particular resonance for me.  The ideology suggests that Diaspora Jews are weak and suffering.  But the very Jews who came here, to become Israeli, were from there.  The video itself portrays the pioneers speaking Modern Hebrew, a language that was not spoken in Poland.  The mother is meant to give birth to an Israeli child, who she conceived in Europe.  In Israel, a state that in 1880, did not yet exist.  So how is this baby Israeli?  And why are these people speaking what is the 1880s was a non-existent language where they lived?  As children in this museum look on trying to learn about their history?

It’s the central identity question for Zionism and for Jews like me who come to live here.  We are seen as a source of weakness, but of potential hope.  Rather than acknowledging that early Jewish communities here spoke Yiddish, that they came from a real place that had culture.  That it contained suffering but also life.  This video, much like the Zionist imagination that surrounds it, misleads.  It erases Judaism itself.  Because the miraculous thing about Israel is that people brought their cultures here and managed to build on top of them.  To fuse them.  To find creative ways of building a new future, with all the complexity that came with it.  But by erasing these people’s Judaism, the video demonstrates the central problem of Zionism.  You can’t mold a people that isn’t there.  Most discourse about Israel focuses on the Arab-Israeli conflict.  What is being missed is how the country’s development necessitated an internal paradox that has yet to be solved.  How do you turn a Jew into an Israeli, while needing the Jewishness to justify the Israeliness?  How do you leave behind his Jewishness in order to create a new identity that is founded on it?  In other words, Zionism posits that we are entitled to live in this land due to our connection to it.  But for 2,000 years, most of us have lived outside it, and we’re the population being encouraged to return to it.  In order to make the “New Jew” to populate this country, you have to both take the Jew out of his old land and pretend that he was something different all along.  Because somebody had to start this process.  And that somebody was living in Eastern Europe, not Israel.  Hebrew revivalist Eliezer Ben-Yehuda was born Eliezer Yitzchak Perlman in Belarus.

So if Ben Yehuda’s premise was that we need a new type of Jew, one who speaks Hebrew, one who puts aside his Diasporic identity in favor of an Israeli one, how do you do that?  How do you do that when Eliezer himself wasn’t born in Israel, his own culture was one of gefilte fish and kugel and yeshiva studies?  His Hebrew language itself carried across generations through religious texts and countless phrases in the Yiddish language itself.  Which he then used to build Israel’s national tongue.

The way you do it is to stop being a Jew.  Eliezer was the same human being who grew up in Luzhki.  Undoubtedly scared and angered by anti-Semitic violence, he had a different vision.  To leave- not just to move, but to leave his actual identity behind.  Perhaps a response to the intense pain he experienced as a minority, the countless persecutions.  But his response was to disavow himself of his self.  Or, more generously put, to invent a new identity.

But not just any identity.  There was no Jewish country for him to go to.  So for him to build it, for others like him to build it, necessitated a different kind of values.  Polar opposites, mirror images of what he had been taught.  So while Jewish identity for millennia had been built on the interplay of local cultures and Jewish traditions, his identity would be independent and disconnected from the Diaspora.  While Jewish identity for millennia had accommodated the powers-that-be out of necessity, his Israeli nation would be blunt, would be muscular and direct.

In short, for Ben Yehuda and thousands of other early Zionists, and the many olim who followed them, to become Israeli in the fullest sense meant disavowing who they had been.  It meant becoming Israeli instead of Jewish.  A blunt sentence that many of my Israeli friends will find hard to digest.

Because there’s nothing congruous about the countless Romanian and Polish Jews in Corey’s YouTube video deriding their own cuisines.  While feeling that hummus and falafel are what it means to be Jewish.  Because unless your grandparents worshiped in a synagogue in Aleppo, hummus has about as much to do with Judaism as sushi.

Which is the point.  Israeli identity is about a new start.  A new state.  A new place where we control our destiny and not live at the behest of the fragile grace of different rulers.

The challenge for Israelis today, though, is to realize that this new start came at a price and to realize its full potential, it must be understood.  To realize that there’s nothing inherently more logical about being Israeli versus being a Jew in America.  To not be surprised that most American Jews don’t speak Hebrew- because the only Jewish language our ancestors spoke when arriving on Ellis Island was Yiddish.  And sometimes Ladino.  To realize that your national project is unique- but that its foundations, however much you try to untether them, are rooted in Jewish experience.  And not just the ancient Bar Kochba revolt or the Kotel, but also 2,000 years of engaging with the rest of the world.

To realize that your grandparents and great-grandparents are from rich cultures.  Yes, marred by persecution, but also enriched by life.  That there’s no shame that they spoke different languages or ate kreplach or wore turbans.  That your identity today is dangerously fragile and wants for empathy because you don’t understand where you come from.  Because the lifeless stones in Jerusalem don’t explain why your Hebrew accent is a fascinating mishmash of Sephardic and Ashkenazi pronunciation.  Or why you hate Haredim for using the Ashkenazi accent your ancestors did, or for wearing 17th century Polish clothing.  They don’t explain why ayins and alefs magically appear to flesh out the phonetics of foreign words.  But that Yiddish does- because those letters serve as vowels in that language.  In a way that no Hebrew prophet would possibly have understood 2,000 years ago speaking the language you supposedly speak to this day.

None of this is to discredit Israel or Israelis.  Although I’m sure someone will twist my words to try to harm us- an inevitable risk when writing about Judaism and the Jewish people.  Lehefech, to the contrary, my purpose is to help Israelis, including myself, understand.  That when you pretend you can so thoroughly untie yourself from your roots, you don’t understand why you are the way you are.  You don’t understand why American Jews might not want to move here, but care a lot about this place.  You don’t understand why some of your Arab neighbors care what you call chopped tomatoes and cucumbers.  Even as some of them fail to realize that some of the foods they call their own have been eaten by Jews for centuries in the Middle East.

You don’t see that the Ashkenazi Israelis in the YouTube clips I saw are shadows of themselves.  Proclaiming how thoroughly Israeli they are for eating falafel.  Distancing themselves from their Judaism when they make faces of disgust at the mention of the foods their families actually ate for centuries.  It’s an act of self-hatred that Israelis have had to do for generations, a price they pay for building a new identity, but also one worth questioning the value of today.

The question facing us is immense.  If Israelis (and olim) continue to have to distance themselves from their past, from Judaism itself, what will remain of our people?  While this article asks whether Israel and “Diaspora” Jews can survive as one people, my question is were we ever one?  Or do you by definition stop being Jewish in order to be fully Israeli?  Do you have to fully reject the other half of our people in order to be accepted here?

It’s a daunting question.  One that haunts me as an immigrant.  Someone who came here precisely to be able to be more Jewish.  To avoid the awkward and sometimes scary anti-Semitism I experienced.  To be free to be me.  To accept some changes that come with integrating into a new society.  But certainly not to reject who I am, where I come from, and my heritage.  That’s the exact opposite of what I want to do.

So therein lies the rub.  Can I become fully Israeli while remaining fully Jewish?  A seemingly preposterous question, but a relevant one.  As I asked museum staff in Zichron Yaakov where I could find Yiddish documents from the early settlement, and received puzzled and disgruntled looks.  As if it were something I shouldn’t ask about.

In the end, I don’t have an answer.  But I have an inkling.  Judaism is an irrepressible force with thousands of years of history.  Including coping with some of the most challenging and disturbing moments of humanity, and surviving.

Zionism is one way that some Jews have approached solving that problem.  And in some ways, it has succeeded.  Israel is the only growing Jewish community in the world and the only country with a majority Jewish population.  At a time when anti-Semitism is growing and Jews rely on this country for refuge.

But it is also is a ticking time-bomb for Judaism itself.  For what has enriched Judaism over the years was not the sacrifices on the Temple Mount nor the Land of Israel itself.  Rather, it has been our ability to balance, to live in tension with our identity as different and strategically synced with that of our neighbors.  To our benefit, for our growth, and for the enrichment of humanity.  Which is why when I speak Yiddish, I can understand almost any German.  And he can understand me- when I choose to use words he’ll know.  And when I want to have a bit more privacy or protect myself, I throw in some Aramaic and Hebrew and Polish and he has no idea what I’m saying.  It’s the creative Jewish balancing act that has made us who we are.  And allows us to both engage the world and have some distance from it.

To be a Jew is to push in two seemingly opposite directions. To fight to conserve your culture, and to fight for humanity to progress so the former is possible.

Once upon a time, Zionists maybe needed space from the traumas they had experienced to build a new identity.  I can relate to that.  But at a certain point of maturity, it’s beneficial to look back and see where you’ve come from.  To do anything less is to empty yourself of part of who you are.  And to live in perpetual confusion about the state of the world and the meaning of your identity.

I posit that Israelis are Jews, even if some of them would prefer not to be, at least in the sense of the Diaspora identity they have been taught to loathe.  Which is why in Zichron Yaakov, a place that almost entirely spoke Yiddish at its foundation, there is almost no trace of the language today.  But a short visit to the local library and a talk with the friendly librarian helped me find a copy of “Le Petit Prince” in the language of my ancestors.  One of our languages.

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The foundations of Jewish history are underneath our feet.  They are in the Steins and Skys and Mans and Bergs that run in your families.  They lie in my English name, Matt, my Hebrew name, Pesach, and my Israeli name, Matah.  And I lost nothing for calling the last one Israeli and not Hebrew.  They’re all a part of me and my journey.

So my hope for Israel, for my Israeli friends, is that you can synthesize these varying aspects of self.  Not to pretend they don’t exist- nor to pretend it’s an easy task.  There are reasons we give ourselves space from the past.  And there are times to reconnect to it, to better understand ourselves, and to build a better future.

Israel will better connect to American Jews, to Europeans, to our Arab neighbors, and to themselves when we have a better sense of what actually happened here and who we are.  Not in the sense of pretending Israeli identity is fake- it’s not.  That’s an anti-Semitic trope in and of itself.  But rather to see how we got to where we are.  And to realize that it wouldn’t be so bad, maybe even good, to put the pieces of the puzzle back together again.  To see the fascinating kaleidoscope of who we are.

So that the man in the YouTube video can be proud of our ancient history here, his family’s perseverance in Europe, and his own life here.  That it’s a multilayered, rich, complex story worthy of every chapter.  Because you can’t return to a land if you’ve never left it.  And you can’t live there successfully without some of the wisdom you gained while you wandered.

 

Goodbye America, for now

It’s appropriate that I write this blog on the eve of America’s midterm elections.  As my country prepares to pivot, so do I.  Tomorrow, I board a flight to say goodbye.  For now?

I find myself feeling a mixture of excitement and anxiety.  Excitement because I think Democrats will take back the House of Representatives.  And if it’s truly a blockbuster night, even the Senate.  I think Donald Trump needs a wake-up call that he can’t govern this country alone.

Anxiety because I worry about the future of the Democratic Party and what it means for this nation.  The extremes of the Democratic Party, as best represented in the Trump-like antics of politicians like Alexandria Ocasio-Cortez.   Someone who on the surface level, I agree with 80% of the time.  But who takes her positions- and most importantly her rhetoric- to extremes.

Ms. Cortez, almost certainly to win her election tomorrow, supports a variety of policies that are fairly standard in Israel and Western Europe.  Socialized medicine, environmental protections, affordable higher education, and civil liberties for LGBT people.

The problem is she takes public policy and turns it into a bombastic crusade in which anyone who disagrees with her is the enemy.  And in which purity Trumps all.

Ms. Cortez compared the threat of climate change to that of Nazi Germany.  She supports impeaching Donald Trump without considering the consequences to her party or the national discourse.  Or the potential counter-reaction of angry armed Americans who will doubtless double down on hunting down minorities.

She criticized Israel for having “massacred” innocent Palestinians in Gaza- without showing any understanding of the fact that many of them were armed Hamas members.  And that while all killing is a travesty and some of the deaths may have been avoidable, it’s not so simple here.  I’d like to see how she’d react as an 18-year-old soldier when people volley rockets and flaming kites at you and your family’s neighborhoods.

The most audacious and Trump-like aspect of this accusation is that Ms. Cortez’s response to criticism was: “I am not the expert…on this issue”.  A bizarre and deeply narcissistic approach to politics.  You are a future lawmaker- if you’re not an expert on an issue, you probably shouldn’t make such wild and factually incorrect claims.  You sound a lot like our Tweeter-in-Chief.  Shooting from the lip.

Lest you think this is an isolated incident, I found the most shocking flier walking around Berkeley.  Although if you’re from the area, you won’t be surprised.

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At face value, I agree with some of the flier.  I would like to see more black women in politics.  Minorities are perpetually underrepresented and it changes the discourse to have different people in the room making decisions.

On the other hand, this is no better than Donald Trump’s extremist rhetoric.  “Abolish every jail”.  “Black radical revolution”.  “Justice for PALESTINE”- and the word Palestine written in Arabic.  “Black ballot”.

It’s not that each of these words on their own are necessarily bad.  I advocate for Palestinian human rights.  I want black empowerment.  I think the prison industrial complex needs reform.

But the way it’s presented is so fundamentalist.  It’s a “with-me-or-against-me” rhetoric that is dangerous in and of itself.  It is imbued with a fanaticism, a sense of infallibility reminiscent of a Puritan more than a public policy debate.

I don’t believe in abolishing every jail.  Some people are dangerous and need to be behind bars.  Not everyone can be rehabilitated and I want want serial killers and rapists off my streets.  I also don’t think that any ballot should be all about one group.  I don’t vote a “Jewish ballot” or a “gay ballot”- it’s exclusionary it is very phrasing.  And the Palestine piece- it’s telling that there wasn’t a call for peace, nor was there a condemnation of anti-Semitism.  Let alone an acknowledgment that Israel, that the Jewish people are entitled to empowerment too.  Especially days after the worst anti-Semitic attack in U.S. history.  I have never seen an attack so clearly demonstrate the need for a State of Israel or for solidarity with our people.  Yet where are the grandiose words, the empathy for us?

We’re not on the agenda for the far left- and I feel it.  I see poster after poster here in California.  “Hate has no place here”.  “Against hate”.  “Immigrants, Muslims, LGBTs are welcome here”.  But not on one single sign have I seen the word “Jew”.  Out of hundreds I saw, one sign had “you are welcome here” written in Hebrew- a reminder that some people care.  But if I’m honest, I leave California with a deep sense of disappointment and a feeling that most of the left doesn’t feel we are worthy of their solidarity.  I am inspired by the thousands of Jews and non-Jews who came together to #ShowUpForShabbat, but I have yet to see progressive activists put us on their agenda.  We are worthy of our own discussion- not just in terms of Trump, not just in terms of gun control, not just in terms of hate crimes.  All of these are valid issues and related- but they are not the same.  This was an anti-Semitic attack during a period of rising anti-Semitism around the world.  And I expect progressive activists to step outside their comfort zone and learn about us on our own merits- not just when it’s convenient for their ideological agenda.  If the attack makes them reconsider their reflexive support for Palestinians over Israel (as if one should have to choose), then I’m glad it makes them uncomfortable.  Because if you’re upset about Pittsburgh, imagine what Moroccan Jews and Polish Jews feel like about thousands of Pittsburghs and having no home left to go to.  That’s why Israel exists- and you need to face the fact that your society is failing to protect us.  The extremes on both sides.  Which is why a wise Jew will never give up on the state that is our only insurance policy.

Black-and-white thinking results in aggression and a breakdown in communication.  A young Jewish student at Florida State threw chocolate milk at Republican volunteers while invoking the Pittsburgh massacre.  I share her frustration at the rise of the far right and its racist and anti-Semitic elements.  I also will offer some humility in saying its different analyzing this from afar than living here.  I’m American, but I am not here most of the year and it’s different to physically be here.  I think that as a (somewhat) outside observer, I can illuminate things that are hard for you to notice when your surroundings shadow your vision.  And I bow to the fact that we live in different, overlapping existences and I recognize that you bear certain consequences more directly than me.

I will offer this advice- do not behave like the people you hate.  Of all the times people have said nasty things to me (and again- I don’t know what, if anything, the Republicans said to arouse her anger), I have never considered launching my beverage at someone’s face.  It’s not that I thought about it and decided not to- it just never occurred to me.  Everyone has a right to their feelings- but we don’t have a right to attack people.  Even people we disagree with or think are damaging society.  The greatest challenge of being oppressed is not to become the oppressor in fighting back.  I’m a double minority and a survivor of three decades of abuse.  I get it on a gut level- it’s hard.  And I hope this young woman can learn from this experience and realize that she has further poisoned debate rather than showing courage.  We’ve all been impulsive students once, but it’s important to remember our actions have consequences.  And I can’t imagine her behavior has made Jews any safer at a time of deep discomfort about our place in society.

Empathy is about understanding where others come from- not necessarily agreeing with them.  So in that spirit, I’d like to offer this.  I am American-Israeli.  I feel more American in Israel and more Israeli in America.  I am a hybrid.  Some people share my observations, and sometimes people disagree with them.  I address a mostly progressive audience because that’s part of who I am and it’s who I know best.  Its whose actions hurt me the most because I care what they, what you, think.  Many of my observations about extremism apply to the far right as well- it’s just that I don’t have much cachet with them.  I can’t imagine they’re particularly interested in hearing the voice of a queer Jew at this point in history.

There are distinct cultural differences between Israel and America.  Israelis are famously direct, Americans famously polite.  Israelis will message you pretty much non-stop, Americans think you’re in love (or desperate) if you message someone the day after a date.  The words we use, the emotions we feel, the way we convey them- our behavior- is deeply influenced by the culture we live in.  And I live in both.

American friends expecting me to conform to American cultural norms- to always remember them- please consider that I don’t live here.  I’m not an American abroad, I’m not an expat, I’m not on some jaunt or program.  I’m an Israeli, an out-of-the-closet Jew running by completely different norms.  And if I sometimes am too direct for you, consider my reality too.  I shouldn’t (and can’t) always revert to your way of thinking because it’s hard- it’s not fair, it’s not who I am, and it’s not how I live.  If you’re offended by my bluntness, I won’t always say I’m sorry- because sometimes you need to hear some straight talk.  That’s my Israeliness.  But I will say I never intend to hurt you and I care about what you think.  Otherwise I wouldn’t write this blog.

As we sit on the eve of great change- for me personally and for America my country- I want to share my hopes.  I predict Democrats will gain power this week.  Not sure how much, but it will change the discourse and perhaps even bring some balance to the national debate.

The question for my progressive friends is how will you wield this power?  After several years of hearing worn-out tropes from the far right, after being wounded, will you be the adult or the child?  Will you govern with a gavel or a sledgehammer?

I hope you govern wisely.  Yelling at people doesn’t change their opinions.  Some people we can’t dialogue with- but some people are not only open to hearing your thoughts, they could teach you something too.  Protect yourselves, but don’t close off your hearts entirely.  And check in with yourself to see if you’re becoming the domineering person you’re fighting against.

This is something I personally wrestle with, especially in Israel.  A place packed with tension.  Beauty, for sure.  But it’s not for nothing people are angry there- rockets are falling on my friend’s kibbutz this week.  Ideologies, religions collide.  This is not suburban California- it is a country the size of New Jersey with ISIS on its borders.

The best thing I can offer you is to evaluate ideas on their own merit.  Just because Donald Trump likes Israel, doesn’t mean you should hate it.  And just because Alexandria Cortez doesn’t like Donald Trump, doesn’t mean you should join her in hating Israel.

Find the counterexamples.  When I get angry at Arabs or Muslims (I have a lot of reasons- I have a high likelihood of being killed for being gay, American, Israeli, or Jewish in their societies), I find someone who reminds me.  Who reminds me that there is good too.

My friend Muhammad is a Bedouin student who just moved to Ramat Gan.  He’s having a rough time- it’s not a particularly diverse city and he has experienced racism.

He told me he felt Jews only care about their own.  And I got angry.  I reminded him that I’m a Jew and I helped him find an apartment and adjust to life in his new home.  Hours upon hours of expensive long distance calls from abroad.  And that I was proud to do so.

He relented that it was politics, the TV, the blowhards who got him down.  And I told him I understood- if I went by what the TV told me, I’d think all Muslims want to kill me for being a gay Jew.

And that’s where we found our common ground.  We remind each other of our humanity.

He apologized, which of course I accepted.  And I wrote him in Hebrew:

“No worries, bro.  Remember there are Jews like me, and I’ll remember there are Muslims like you.”

His response: “Exactly!” and a kissy emoji.  Which, to remind my American readers of cultural differences, is not a romantic gesture.  Arab men (and a lot of straight Israelis) show a lot of intimacy towards their male friends.  That in an American setting would make you think we’re heading for the sheets.

But we’re not.  We’re friends.  We’re each other’s alarm clock, a reminder of the people who don’t fit our preconceptions.  The people who value us the way we are.

America- that’s what I hope for you November 7th.  No matter what happens, no matter what you advocate for, do it with humanity.  Remember the other, remember the exception.

I hope next time I visit, instead of a “black ballot” or a “white ballot”, I’ll see people talking to each other face to face.  Instead of a voiceless flier slapped on a cold brick wall.

I believe in you.  And I want you to succeed.

Bediavad – in retrospect

Bediavad is one of my favorite Hebrew words.  Possibly because it’s the name of one of my favorite songs– a song I’ve been listening to on my iTunes for over a decade.

It means “in retrospect”.  Looking back.

After traveling in Europe for almost two months, I have some thoughts on Israel I didn’t have when I left.

When I left Israel, I was pretty angry.  After seeing my hopes for gay rights shrivel in the face of self-righteous rabbis, after seeing my government go after refugees and Druze and Arabs for being non-Jewish minorities, after seeing some particularly egregious and abusive behavior, I had had it.  I had had two different landlords try to steal money from me.  Israel sucked.  And it was time to get out.

I expected Europe to be much easier.  And I was wrong.  That’s Israeli humility- acknowledging when things aren’t what you expected.  When a new perspective helps you change course.

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Europe is a really, really hard place to a Jew.  An ever harder place to be an Israeli.  While it is certainly relaxing to enjoy gorgeous nature, to reconnect with the concept of personal space, and to take the rocket alert apps off your phone, it is not as easy here as I expected.  Take a quick look at my posts from here and you’ll see there is a lot of hardship for Jews here.  A lot of irrational hatred of all things Israel.  Especially by people with fancy degrees, fashionable clothes, hipster attitude- far leftists.  Like the ones yesterday who chastised me for wanting to take a photo of leftist graffiti on their house.  I apologized, I didn’t understand it was their home.  And I said I wouldn’t take a picture.  One woman then told me it was “more radical” to graffiti churches, town hall, and banks.  Their fancy historic home in the Barcelona suburbs didn’t mean they were “rich”, it was the fruits of their hard work, and it was “rude” to desecrate it.  But to do so to other people’s property was totally acceptable- and encouraged.

When I suggested that damaging property is generally a bad thing all around, the woman grabbed my arm, twice.  Completely unprovoked.  After telling her not to after the first time.  She then laughed at me for asking not to be touched.  I doubt she’d feel the same if I violated her space.  As I walked away, they shouted things about me being American.  It’s a good thing I didn’t tell them I was Israeli.  To be an Israeli in Europe is to often live a closeted identity.

The psychology of the far left is the same as the far right in that they are abusive.  The only difference I can tell is the people they hate.  The far right hates gays, immigrants, Muslims, diversity.  The far left hates Israelis, banks, corporations, rich people, and quite often the religious.  And they both hate Jews.  Perhaps the only group they hold in common.  Both groups demand extreme sensitivity to their issues and evade empathy for anyone outside the purview of what they deem as morally acceptable.  It’s a childlike black-and-white thinking perhaps in some ways is meant to protect.  On some level, I understand it- certain groups of people are more likely to be a source of pain than others.

But this thinking alone is ineffective as it immediately renders millions of people off limits and condemned, creating more pain and suffering.  People who boycott Israel have this mentality- lumping together 8 million different people under the category of “wrong”.  While never bothering to consider whether their own countries are worthy of boycotts- or whether boycotting an entire country is ever really fair to the diverse people and perspectives residing within it.  Privilege can be a useful concept in understanding people’s power relative to one another.  But when it becomes weaponized as an entire ethical system, it falls short because nobody is wholly privileged or unprivileged.  And it just creates a lot of guilt instead of progress.  Perhaps not coincidentally, it is often wielded by ultra-wealthy highly educated people who are unwilling to acknowledge or grapple with the benefits they themselves enjoy.

So I’d like to return a moment to the story I shared above about the psychotic left-wing woman grabbing my arm at night in a suburb of Barcelona.  Ranting about how great it is to desecrate other people’s property, complaining about it being done to her, and invading my own space in the process.  This is all true- and important to share.  If you’re a Jew, if frankly you’re any kind of “undesirable” traveling through Europe, you need to be aware that certain types of people are more likely to hate you.  The far left is one of them.

At the same time, I’ve been looking over my writings from when I left Israel for this trip.  It’s clear to me the writings were therapeutic- my blog always is.  Which is why I love it.  And after seeing the depth of anti-Semitism camouflaged as anti-Zionism, I realize it’d be quite easy for someone to weaponize my words against me and my people.  I didn’t understand the intellectual vacuum some people on this continent live within- and how my genuine, heartfelt critiques of Israel could be used against the country as a whole.  Rather than seeing them for what I intended them to be- thoughtful, emotional, personal critiques of a place I love and want to make better.

So in that spirit, first off, I’m going to say that I’m going to try to keep in mind my experiences here when writing about Israel in the future.  Not because I intend to shy away from critiquing my government or society- I think it’s important to do so.  I’m not a voice for conformity or silence in the face of barbarity, nor is outside hatred an excuse to paper over real problems.  What I will say is I’m worried about people taking my words out of context.  I do not under any circumstances want them to be construed as supporting boycotts- which are definitionally anti-Semitic in only targeting the Jewish State.  While dozens of other states do the same or far worse- even in Europe.  Where Jewish cemeteries are regularly desecrated, where synagogues have been turned into casinos, and anti-Semitism is at levels not seen since the Holocaust.  With little public outcry.

If you are only boycotting Israel, you are engaging in anti-Semitism, whether you realize it or not.  And after seeing the psychology of boycotters here in Europe, I understand that better than I did while in Israel.  A stressful place where it can be hard to remember the very real problems occurring outside the country.  The bigotry and hatred that lives in other corners of the planet.  Sometimes shrouded in a soft-spoken “please” and “thank you”, but at its core, sometimes as vicious as anything I’ve seen in the Middle East.

At the same time, I want to take this lesson and apply it to this very post.  I’ve shared with you my experiences with anti-Semitism here in Europe.  It is very difficult to be a Jew or Israeli here and my posts these two months show that.  It’s also important to remember not to deny and not to feed the flames.

In other words, it is equally abusive to deny the existence of hatred as it is to suggest it is the only thing out there.  So I’m concerned about extremist Israeli Jews targeting minorities.  And about Europeans hating, boycotting, and attacking Israelis and Jews.  And I’m inspired by Israeli Jews who show compassion and kindness.  Who care about their neighbors of all backgrounds.  Jews who learn Arabic, who see nuance in spite of conflict.  Who have their own pain to digest.  And I’m inspired by European non-Jews who preserve our heritage and care about us.  I also like people like Greg, the Polish neuroscientist who wants to visit Israel and made my bus ride to Slovenia one of the best conversations of my life.  Like Marko, the Slovenian cell phone salesman who now wants to visit his city’s Jewish museum after chatting with me.  Like Amira, the queer Jordanian girl who went to her first gay club with me, knowing I was Israeli.  I even met a Romanian girl who wants to learn Yiddish!

In the end, I will not claim, as some do, that most people are good people.  And not to fear.  Because there are scary people out there and anti-Semitism dressed as anti-Zionism is very much a real thing.  There is also Arab anti-Semitism here in Europe that has nothing to do with Israeli policy.

I will also not fuel the flames that suggest everyone hates us.  Because not everyone does.  There are non-Jews I’ve met here who are open-minded, who are even actively engaged in keeping our heritage alive.  A heritage sometimes painful for us Jews to connect to, but one that has deeply enlightened me as to my place in the world.  A tough trip at times, but well worth it.

I would wish this same nuance for my friends on the far left.  To see that Israelis are not as simple as black and white.  That we come in all shapes and sizes, with different ideologies and identities.  Some perhaps to be feared or condemned.  And others not.  And a whole lot of people in-between.  Perhaps what I wish more than anything is for Europeans to understand us.  And to understand the Jewish history under their very feet.  Not to necessarily love or hate us, just to actually know something that might prevent them from jumping on us, from thumping us.  To be less like Jeremy Corbyn and more like Josep, the gay Valencian left-winger with a Hebrew tattoo and a nuanced passion for Israel.

As an Israeli, I’m offering you my ideas.  Not to wholly agree or disagree with them, but simply to share my perspective and hope you’ll consider my experiences.  That my stories will give you insight and inspire kindness and understanding.

Because when you live in the middle space, you realize that it’s detrimental to always categorize people.  And that sometimes, to protect yourself, it’s wise to.

An eerie and scary space where reality can be as hard to manage as the rigid ideologies that separate us from it.  In a time of increasing polarization, a space I believe is worth fighting for.

==

My cover photo is a picture I took in Blanes, Catalonia.  A surprising pro-Israel graffiti that says “am yisrael chai”, the people Israel lives.  In a place where no living Jewish community exists.  Our hope sprouts even in the most arid soil 🙂

Let’s talk about occupation

I want to share an experience I had in Tortosa, Catalonia.  Some call it Spain, for now I’ll stick with Tortosa 😉 .

Tortosa is a city that used to have a sizable Jewish population.  Before the Inquisition and related persecutions, Tortosa had a “call”.  That’s pronounced “caly” (for lack of a better way to write it in English)- and it means “Jewish quarter”.

I decided I wanted to go for a hike.  Tortosa is surrounded by gorgeous mountains, take a look:

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I love nature, but I found myself increasingly drawn to the signs around me that said “call”.  They’re everywhere.  Something I love about Catalonia is that quite a number of cities make preserving their Jewish heritage a priority.  Unlike the mostly derelict synagogues of my great-grandmother’s Romania, Catalans seem generally proud of their Jewish heritage.  Because quite a number of them are Jews themselves- or were hundreds of years ago.  And they know it.

I wandered the call, finding where the synagogue once stood, the kosher butcher shop, even a plaza named after a rabbi, Menahem Ben Saruq.

I found myself humming Jewish tunes, including one of my own creation, and being stared at by some Moroccan men.  Almost the entire neighborhood now is filled with Moroccan Muslim immigrants.

I then headed to the town archives.  I love, love, love archives.  And I want to give a huge shout-out to archivists everywhere.  You keep heritage alive.  Science is amazing and can heal and grow our planet- but without humanities and a sense of morality, it is useless.  Ben Carson is a great example of why science is not a religion, it does not have all the answers any more than any other field of study.  Scientists need ethical systems just as much as humanists need biology and medicine.

The best thing about town archives, other than the ancient documents they contain, is that they are free!  So here’s my travel tip: if you find yourself itching to see unique, cool texts and really learn about where you’re traveling, head to an archive.  If it’s a rainy day (as it was for me), even better.  I walked around Tortosa with a piece of generously donated cardboard over my head until I could find a 9 buck Mickey Mouse umbrella. 🙂  Archives are my refuge.  And unlike museums, you won’t be shelling out tons of cash to wait in line and crowds.  Archives are often quite empty- sad for the state of humanity, but great for someone like me who likes a little peace and quiet.  All you need to do is fill out a form, show your passport, and next thing you know you’re looking at a hand-written 900 year old document.

That’s where I found myself.  The archivist brought me the “Carta de Poblament”.  It’s a Catalan document that the Count of Barcelona had offered the town during the medieval Christian conquest of Spain.  It basically offers new settlers various land privileges and natural resources for settling the territory.  Until then, it had had Jews, Christians, and Muslims.  But with the eventual imposition of the Inquisition, both Jews and Muslims had to convert, leave, or face torture and death.  Their empty houses became the Christian settlers’ homes we see today.  Occasionally, as in Granada, you can still see where the mezuzah was once hanging.

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I then looked at the next documents I had requested.  I wanted to see Jewish documents.  And in some cases, you can still find them in Catalonia.  I once visited the Girona Jewish archive (the city has a particularly well-preserved call) and got to see documents in Judeo-Catalan!  Catalan written in Hebrew letters- and in some cases, with Hebrew phrases.  For a Jewish speaker of Catalan like me, there is nothing cooler.

The first document was in medieval Catalan (did I say archives were cool??) and was about the Jewish community of the city.  The next document was from 1323 and detailed how the local rulers had imposed a tax on the Jewish community to repair a broken wall.  I’m not sure exactly what happened, but Christian rulers (and Muslim ones) often imposed discriminatory taxes on Jews either as “protection money” or simply to raise cash.

The third document is the one that stirred my soul.  It was called “Població de convertits”.  A list of the Jews who had converted to Christianity.  Often under penalty of death.  From the early 1400s.  I have to say that seeing the hand-scribed names really moved me.  I felt deep sadness as my finger scrolled through the names of Jewish souls lost to an ever-encroaching Christian hegemony.  I wish I could say this was only a Christian problem, but it’s not.  Even the relatively tolerant Muslims of Al-Andalus engaged in pogroms, massacring the Jews of Granada in 1066.  A thousand years before the State of Israel, for people who think Muslim anti-Semitism is a recent phenomenon, purely a product of colonialism.

As I flipped through the pages, I wanted to find a specifically Jewish name.  It’s almost as if part of me couldn’t actually believe this document was real.  That maybe I had been given the wrong one.  Persecutions of Jews are often invalidated, ignored.  This must be just history books, it doesn’t feel totally real.  I couldn’t believe I was holding an ancient text of suffering, of my people, for free in a municipal library.

And there it was- Abram.  Abram and his son converted to Christianity.  I paused looking at the name.  I thought about how awful it must have been to be a Jew at that time.  What must have been going through his head and he decided between expulsion, death, and embracing a faith that so hated his identity.

And there it was, his conversion.  I felt sorry for him- and kind of angry.  How could he give up on our tradition so easily?  I’m sure it wasn’t easy.  But I felt torn.  And I felt furious at the authorities who forced him to give up who he was.  His soul, and those of his ancestors, are forever lost to the Jewish people.  Like so many others.  So when quite a number of Latinos or Spaniards I’ve met say that Jews are “racist” or “closed off” for only marrying “their own”, this document is my bold counterargument.  We only exist because we preserve ourselves.  Your people have been nothing but obstacles in our way for hundreds of years and I won’t apologize for keeping my identity alive.  I’m grateful to the non-Jews I’ve met here in Catalonia and Spain who are working to keep our heritage visible.  Thanks to them I can connect to my past- and they connect to me, as you’ll see in my recent post about a gay Valencian man I met with a Hebrew tattoo.  Who changed my life.

Before I left the archive, I thought if there was something creative I could do to bridge the past.  To make my Jewish ancestors proud.  To connect to Abram and to show the vitality to Judaism to this day, despite all of the hatred placed in our way.

When I left Israel for my travels two months ago, I could barely utter a Hebrew (or Arabic) word.  I was so tired of the region, the hatred, the intense pressure to assimilate into Israeli society.  I had chosen a name, Matah, when I made aliyah.  It means orchard.  It sounds like Matt, but is different- it’s about planting roots.  The name of this blog.

In Europe, I’ve been going by Matt.  Occasionally, Mateo.  But this day, I was going to reconnect.  I took a piece of paper, and added a nice touch to the 600 year old remnant of my civilization:

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Right next to Abram’s name, the second line from the top, I wrote my names.

מטע אדלר

Matt Adler

Jew. Jueu. יהודי.

I think Abram would have been proud.  I certainly was.  Half a millennia since the expulsion of Jews from this land, I was here, a proud Israeli visiting from the land of our ancestors.  Living with self-determination after two millennia.  Something Abram could have never even imagined.  And here I was alive in his home of Tortosa.

It’s a reminder that the impossible is sometimes possible.  History changes.  And each one of us can make a difference.

As I left the archives (still with the cardboard box over my head- one of the funnier moments of my trip until my feet were soaked in rainwater), I headed to the cathedral.  There I found a 1300-year-old Jewish gravestone in Hebrew, Latin, and Greek.  With a Menorah and, interestingly, a *5* pointed star:

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What’s so amazing is I could mouth out some of the words.  “Kever”- grave.  “Shalom”- peace”.  And “livrachah”- for a blessing.  The last word something we say to this day as we remember loved ones in synagogue.  A stunning reminder that even when the most hateful among Christians and Muslims stole our land, expelled us, and killed us- we held on to the one thing that kept us alive: words.  Evidence of our continuous presence on this continent, one that has tortured us.  But where we have ultimately persevered in existing.  Even if our current existence there is tenuous.  How many people can see a 6th century tombstone and recognize the words from today’s liturgy?    We’re a truly special people with an incredible historical memory.

As I headed home, I felt hungry.  I stopped into a kebab place.  As with many stores here, it was run by Muslim immigrants.  In this case, from Pakistan.  I have had some difficult experiences with Muslims in Europe.  I was curious before going on this trip what it would be like- both figuring that Europe was kind of a neutral space for potential dialogue and aware that there were many reports of anti-Semitism.  I was also keenly aware that I had to be careful in saying where I was from.  While an American Jew can hide behind their red, white, and blue passport, when you say you’re Israeli, people know you’re a Jew (even if you’re not!).

I’ll start by saying I’ve had some incredible experiences with Muslims in Europe.  I went clubbing with a queer Jordanian girl, who had never been to a gay club.  And she knew I was from Tel Aviv- and we’re still in touch.  Our sexy curves swerving on the dance floors of Budapest.  I also met a Syrian refugee there, who lifted my spirits as we chatted in Damascene Arabic late at night over shwarma.  And who I told I was from Tel Aviv.  And had a great time.

I’ll also say I’ve had a difficult time here.  More often than not, I don’t reveal I’m Jewish or Israeli to Muslims here.  By the decoration of their stores and their clothes, I can tell they are quite often devout.  And just the other day, a woman 10 minutes down the road from where I stayed in Belgium was threatened at gunpoint by a “bearded man” for being Jewish.  I wish I could say this was the only incident of Muslim anti-Semitism here, but it’s not.  Just a few years ago, the Belgian Jewish Museum I strolled by was attacked by Islamic terrorists, killing several civilians.  Anti-Semitism is on the rise in Europe (including from neo-Nazis), and many Muslims’ pointed questions about where I was from didn’t make it any easier.  More than a few times, they didn’t believe me when I said I was American- I didn’t “look” American.  Sometimes they think I’m Arab, other times they ask me what my religion is.  Repeatedly.  Which is incredibly uncomfortable and invasive.

Just the other day, an Algerian immigrant told me Israel and America *started* the Syrian Civil War and he didn’t believe Iran or Russia was killing civilians.  Needless to say, I’m glad I didn’t tell him I was Israeli in his kebab shop at 11pm.

I’ll add that I find it doubtful that many of these immigrants know the Jewish history of the land they live on today.  Despite the many signs covering their neighborhood explaining it.  Quite a number of Christian Europeans don’t either.  It struck me as bizarre and sad to see hundreds of Moroccan men walking around the Jewish quarter of Girona.  Seeing them wasn’t bizarre- what was more bizarre was the fear I felt in even singing a Jewish song there.  I couldn’t even get out the melody as two men stared.  Maybe they didn’t know what I was singing- but if they did, would I even feel safe?  Do they care that they live on this land bathed in the stains of our blood?  In fact, both of our blood?

It’s times like these where I feel distant from Muslims, from Arabs.  I’m someone who has invested a lot of time and energy in dialogue and exploring this civilization, as you can see from my previous blogs.  Sometimes it is fruitful and lot of times, it is painful.  We’re like two conjoined siblings who wish they could get away from each other, but can’t escape our shared past- and present.  I sometimes wonder whether learning Arabic was a waste of time, even as I miss the sounds of the language, the beats of its music, even fighting for the rights of Arab-Israelis and my Palestinian neighbors.  Some of whom would rather see me dead.  Who some extremist Jews wouldn’t mind dead.  It’s an odd yin-yang of hope, fear, love, and hatred.

So it was timely that my friend Muhammad called.  Muhammad is a 20-something kid from Rahat, a Bedouin city in southern Israel.  I met Muhammad while asking for directions in his town- I was trying to find a restaurant.  A delicious, delicious restaurant.  Bedouin food is quite different from other Arab food- if you’re in Israel, go to Mansaf restaurant at the entrance to Rahat.  Your life will be changed and your taste buds will thank you.  As will the friendly people there who wanted to take selfies with me.

Muhammad and I have kept in touch over the past 6 months or so.  We even met up again in person.  I knew he was studying for his college entrance exams- he wanted to study accounting.  A few months ago, he got in!  I’m so proud of him.  He just moved to Ramat Gan and starts school this week.  Love you man!

To say this is a culture shock and a brave move is a deep understatement.  Rahat is extremely traditional and entirely Bedouin.  Despite living in the same country as Jews, Muhammad has had limited interaction with them.  So moving to Ramat Gan, perhaps one of the cities with the highest percentage of Jews in the country, will be quite a shock.  Some ways good, but a huge change nonetheless.

Muhammad has managed to get an apartment (something that took me months in Tel Aviv) and find two jobs!  On his own.  I helped him along the way- on WhatsApp.  From my AirBnB in Oradea, Romania, from Hungary, from Almería, and from Tortosa.  I’m so proud of him.

Which is why it was a punch to my gut to hear what he had to say on the phone.  Muhammad went for a job interview in Ramat Gan.  He was offered the job, but the boss said: “our establishment has a lot of religious people, so we need to give you another name.”  Muhammad was a name some people just can’t bear to hear as they’re munching on their hummus and falafel.

Heartbroken, he almost decided to change his name.  He asked me what to do.  I first offered my sympathies.  This is one of the saddest things I can hear- that a young, aspiring young man is being told to cut off his identity.  I’m with you Muhammad.

Secondly, I shared some stories of discrimination I had faced as a Jew and a gay man- in America and in Europe.  The Lyft driver who threw me out of his car for being a gay Jew.  The Muslim man and the Belgian Christian who said I was an apartheid occupier, an ethnic cleanser.  The Argentinian who said Jews control the world.  The Algerian who said Israel did.

He was shocked.  And I think somewhat comforted to feel he wasn’t alone.  See while the reasons we were discriminated against were different, in the end they were the same.  People who hate difference.  People who refuse to see nuance or to empathize with others.

I told him that I love him as Muhammad.  As whatever he chooses to call himself.  And nobody has the right to decide that for him.  He has the right to choose to fight racism, to call a lawyer, to speak with an NGO.  And he has the right to put his energy towards finding a better job where people will appreciate him.  And choosing between the two strategies is not always easy.  I know- I never got a dime from Lyft despite a huge public relations campaign, but I was featured in an amicus brief to the Supreme Court for gay rights.  For a case we lost.  I support Muhammad in being himself, however he chooses to find his way forward.

So you have to ask yourself after all this, what’s in a name?  Abram converted to Christianity- and seeing his name hundreds of years later I spotted him as my landsman.  Matah was a sign of hope for me when I made aliyah, then became a grating sound on my ears.  Until I saw Abram and realized how lucky I was in certain ways to be a Jew at this time, in this place.  With a homeland we can call our own.  And Muhammad- how a brave young Muslim Bedouin man is forging his path forward in Ramat Gan.  Weighing his past identity with his present as he pursues a new future and faces racism.  Holding on to his name even as he wrestles with how to live as a minority.  Something I try to help him manage as someone who can draw on the rich reservoir of Jewish history and gay identity.  Minority persistence.

Muhammad gives me hope that despite my experiences in Europe, there are Muslims out there who like me.  As I am.  A gay Israeli American Jew.  I can’t pretend there are masses of them, but even knowing someone like Muhammad is out there, striving for more, caring about me, relying on me- that gives me a bit of hope.  And warms my soul.

There is a place on this planet where Jews and Arabs live together.  It’s not Spain of 500 years ago.  It’s Israel.  For all its problems, Israel is a place where Arabs know Jews as people.  Not caricatures or cartoons or characters on a soap opera.  Nor memories of 70 years ago, when they used to inhabit the same quarters in Morocco and Damascus.  No, in Israel we live together.  Not always in harmony, but knowing each other.  In a way that, perhaps better than anywhere else in the world, allows me to find people like Muhammad who I can breathe my breathy “habibis” and my deep s “sadeeqs” with.  Where I feel my Arabic is sometimes quite worthwhile.

In the end, what’s in a name?  Occupation is the word you’ll hear most in the news about Israel.  And I’m not going to evade and suggest that Palestinians are not real (that’s a thing), that they aren’t facing human rights abuses (they are), or that some of them weren’t expelled from their lands (some were).  What I will say is that occupation is complex.  As I travel around Europe, I notice all the Jewish lands occupied.  The Jewish bodies and souls emptied.  The synagogues turned into casinos and strip clubs and Italian restaurants.  The Muslim immigrants occupying our former quarters- either oblivious to our former past or some outright hostile to our current existence.

At a time when Catalans feel Spain occupies them (and Spain denies their difference), just how objectively clear is this word?  The far left would have you believe things are black and white, that Israel is an occupier, Palestinians are natives.  But rarely in life are things so clear.  When you visit Peki’in and meet Jews who have been there continuously since the Second Temple.  When you meet Arabs from Ramle who migrated from Libya a hundred years ago.  It’s not to suggest the current situation is good- but it is to suggest it is not entirely one-sided and it does not present simple solutions.

In the end, I also think about this word.  As I travel, one of the great questions on my mind is my own occupation.  How I occupy my time, what I like to do, what I want to do going forward.

Perhaps it’s telling that I recently found this cute sign in Catalan that says: “what do you want to be when you grow up?”

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And I’ve come to what I feel is the next step.  As I write this blog, it strikes me that when I left Israel, I wasn’t sure if I’d continue writing it.  Yet I found myself over and over again enjoying the therapy of sharing my experiences, of writing things down so for years on end I’ll be able to remember my adventures.  To share my thoughts, to bring a little understanding to the world, and hopefully to engage you with exciting, unexpected stories from cultures and languages you want to explore.

Which brings me to today.  I’ve written about 140 blog posts, hundreds of thousands of words.  I’ve received the most wonderful, heart-warming comments from readers in San Francisco, Saudi Arabia, Barcelona, and Bethlehem.

And I’ve shared it for free, out of love and a desire to make the world better.

This is how I occupy myself.  I love exploring and want to keep sharing meaningful stories and thoughts with you.

The way I do that is by asking you to contribute to making it possible.  Thousands of miles crossed doesn’t happen for free.  I’ve invested so much of my own time and money, and to keep things going, to be a member of my community, you now have the opportunity to contribute.

Soon, I’ll be making my blog a subscription site.  The format is being determined, but in one fashion or another, you’re going to have to pay to access this well of hope.  It’s fair and I can’t wait to connect with you on an even deeper level as we use this blog to connect open-minded people around the world.

If you’d like to join now, you have a chance to subscribe at a one-time, more affordable rate.  If you go to my GoFundMe page and contribute $20 or more, you will get your first year subscription free.  Everyone who has donated up until now will be grandfathered in and given a free subscription as well.  If you wait until I transition the site, the price will start at $36.

I want to keep you along for the journey.  I want to show you amazing archives and diverse people.  The unexpected twists and turns.  In 8 languages.  With a queer angle, an open-minded lens.  Proud of Judaism and Israel and willing to engage in nuance.  To make my communities better, kinder.  Understood and understanding.

I invite you to join me.  Or you can always find another gay Jewish blogger who speaks Hebrew, Arabic, and Yiddish and read his blog instead 😉

Let’s explore together. 🙂