— by Kenneth Bob
“It’s déjà vu all over again,” Yogi Berra’s overused aphorism, fits this moment perfectly.
Mid-week before Yom Kippur, Daniel Seiradski, a new media activist, asked on Facebook whether people would attend a Kol Nidre service at the site of the Occupy Wall Street. First there were a hundred people who responded in the affirmative, then two hundred and by the time the service was held a few days later, press reports estimated that there were 1000-1500 people in attendance.
In addition to the impressive numbers, the press quotes and online comments from the mostly young attendees, whether they skipped their regular synagogue observance or would not have attended services otherwise, were uniform in their appreciation of the organizers and in their sense of meaning they felt from their participation. All in all, an inspiring story of organization and communal engagement.
Mathew Ackerman, writing for Commentary, was not pleased. He admitted that
“it must be said there is, of course, justification to be found for specifically economic protests of a leftist variety in the prophets, perhaps most especially Isaiah. But it stretches truth far beyond the breaking point to claim such texts based on conditions in ancient Israel offer much guidance for the policy questions of our day, or impel a religious believer to a particular side of the political aisle.”
His tone became harsher, suggesting that “the organizers’ attempts to combine Judaism and today’s fashionable politics are simply incoherent.”
Seeing this critique of young, Jewish progressives by a Commentary writer took me back 40 years. In the February, 1971 issue of the magazine, four articles were dedicated to the Jewish role in the brewing “revolution” in America. In particular, writers took aim at Arthur Waskow‘s recently published The Freedom Seder and the entire radical Zionist movement that emerged on campuses at that time in response to the anti-Israel New Left.
More after the jump.
Norman Podhoretz, the magazine’s editor, wrote that the The Freedom Seder should be considered “a contribution to the literature of Jewish anti-Semitism” and suggested that Waskow and his ilk “belong to the tribe of the wicked son.”
Walter Laqueur, the noted historian, wrote that “the hope that young radicals of this generation will become “good Jews’ is a slender one, comparable perhaps with the hope of a psychoanalyst for the recovery of a patient with a weak ego structure or a serious intellectual deficiency.”
With the benefit of time, we now know that these “young radicals” have become Jewish Federation directors, Rabbis, not-for-profit executives, Jewish Studies professors, Jewish journalists, and active lay leaders in a wide range of Jewish life. Laqueur also challenged the sincerity of the movement’s “strong identification with Israel,” but that prediction was terribly off the mark as well when considering the number of kibbutzniks, social activists and others the movement produced for Israel.
As satisfying as it may be to settle old scores, what is truly important is that the Jewish community ignore >Commentary’s hope regarding the organizers: “Let their successes be few, and the passage of their movement from the American Jewish scene swift.” On the contrary, efforts like those on Kol Nidre should be encouraged and supported by the community.
Why? Regardless of your view of Occupy Wall Street (I am supportive) the related Jewish effort inspires creativity, develops leadership and results in community. Are these not all values that the Jewish community strives for?
I, for one, would expect that “graduates” of 2011 Wall Street Kol Nidre service and other such events will be activists in our community for years to come.
And one footnote, for historical purposes, linking this span of 40 years that I have described. Arthur Waskow, the author of the The Freedom Seder, is now a Rabbi and contributed the inspiration that became the New York Kol Nidre service this year.
Kenneth Bob is the National President of Ameinu.