The events of the past year brought American and Israeli Jews ever closer to a breaking point. President Trump, beloved in Israel and decidedly unloved by a majority of American Jews, moved the United States Embassy from Tel Aviv to Jerusalem in May, with the fiery evangelical pastors John Hagee and Robert Jeffress consecrating the ceremony.
In October, after the murder of 11 Jews at the Tree of Life synagogue in Pittsburgh, President Trump went to that city to pay his respects. Members of the Jewish community there, in near silent mourning, came out to protest Mr. Trump’s arrival, declaring that he was not welcome until he gave a national address to renounce the rise of white nationalism and its attendant bigotry.
The only public official to greet the president at the Tree of Life was Israel’s ambassador to the United States, Ron Dermer.
At a Hanukkah celebration at the White House last month, the president raised eyebrows and age-old insinuations of dual loyalties when he told American Jews at the gathering that his vice president had great affection for “your country,” Israel.
Yossi Klein Halevi, the American-born Israeli author, has framed this moment starkly: Israeli Jews believe deeply that President Trump recognizes their existential threats. In scuttling the Obama-era Iran nuclear deal, which many Israelis saw as imperiling their security, in moving the American Embassy from Tel Aviv to Jerusalem, in basically doing whatever the government of Benjamin Netanyahu asks, they see a president of the United States acting to save their lives.
American Jews, in contrast, see President Trump as their existential threat, a leader who they believe has stoked nationalist bigotry, stirred anti-Semitism and, time and time again, failed to renounce the violent hatred swirling around his political movement. The F.B.I. reports that hate crimes in the United States jumped 17 percent in 2017, with a 37 percent spike in crimes against Jews and Jewish institutions.
When neither side sees the other as caring for its basic well-being, “that is a gulf that cannot be bridged,” Michael Siegel, the head rabbi at Chicago’s Conservative Anshe Emet Synagogue, told me recently. He is an ardent Zionist.
To be sure, a vocal minority of Jews in Israel remain queasy about the American president, just as a vocal minority of Jews in the United States strongly support him. But more than 75 percent of American Jews voted for the Democrats in the midterm elections; 69 percent of Israelis voiced confidence in Mr. Trump, up from 49 percent who had confidence in Barack Obama in 2015, according to the Pew Research Center. Israel is also one of the few developed countries where opinion about the United States has improved since Mr. Trump took office.
Part of the distance between Jews in the United States and Israeli Jews may come from the stance that Israel’s leader is taking on the world stage. Mr. Netanyahu has embraced the increasingly authoritarian Hungarian leader Victor Orban, who ran a blatantly anti-Semitic re-election campaign. He has aligned himself with ultranationalists like Rodrigo Duterte in the Philippines, Jair Bolsonaro in Brazil and a Polish government that passed a law making it a crime to suggest the Poles had any responsibility for the Holocaust.
The Israeli prime minister was one of the very few world leaders who reportedly ran interference for the Trump administration after the murder of the Saudi journalist Jamal Khashoggi and urged President Trump to maintain his alliance with the Saudi crown prince, Mohammed bin Salman. Mr. Netanyahu’s son Yair was temporarily kicked off Facebook for writing that he would “prefer” that “all the Muslims leave the land of Israel.”
Last month, with multiple corruption investigations closing in on him and his conservative coalition fracturing, Mr. Netanyahu called for a snap election in April, hoping to fortify his political standing.
If past is prologue, his election campaign will again challenge American Jewry’s values. As his 2015 campaign came to a close, Mr. Netanyahu darkly warned his supporters that “the right-wing government is in danger — Arab voters are heading to the polling stations in droves,” adding with a Trumpian flourish that left-wing organizations “are bringing them in buses.”
Israeli politicians — and citizens — are increasingly dismissive of the views of American Jews anyway. Evangelical Christians, ardently pro-Israel, give Jerusalem a power base in Washington that is larger and stronger than the American Jewish population. And with Orthodox American Jews aligned with evangelicals, that coalition has at least an interfaith veneer — even without Conservative and Reform Jews, the bulk of American Jewry.
The divide between American Jews and Israeli Jews goes beyond politics. A recent law tried to reinstate the Chief Rabbinate as the only authority that can legally convert non-Orthodox Jews in Israel. Israel’s chief Ashkenazi rabbi, after the slaughter in Pittsburgh, refused to refer to the Conservative Tree of Life as a synagogue at all, calling it “a place with a profound Jewish flavor.”
Already only Orthodox Jewish weddings are legal in Israel. Reform Jews have been roughed up when praying at the Western Wall. Promises to Jewish women that the Israeli rabbinate would become more inclusive have largely led to disappointment. Last summer, the group Women of the Wall was warned that if it did not remain confined to the small, barricaded area within the “women’s section,” its members would be barred from praying there altogether.
And the stalemate over Palestinian rights and autonomy has become nearly impossible to dismiss as some temporary roadblock, awaiting perhaps a new government in Jerusalem or a new leadership of the Palestinian Authority.
The two-state solution is increasingly feeling like a cruel joke. American Jews’ rabbis and lay leaders counsel them to be vigilant against any other solution, such as granting Palestinians full rights in a greater Israel, because those solutions would dilute or destroy Israel’s identity as a Jewish state. Be patient, American Jews are told. Peace talks are coming. The Palestinians will have their state.
In the meantime, the movement to boycott, divest from and sanction Israel grows stronger on American campuses, and new voices are emerging in the Democratic Party, such as Representatives Ilhan Omar of Minnesota and Rashida Tlaib of Michigan, who are willing to speak openly about Palestinian rights and autonomy where other lawmakers have declined to do so.
Of course, American Jews, like Israeli Jews, are not a monolith. Within the American Jewish population, there is a significant generational split on Israel that goes beyond ideology. Older American Jews, more viscerally aware of the Holocaust and connected to the living history of the Jewish state, are generally willing to look past Israeli government actions that challenge their values. Or they embrace those actions. Younger American Jews do not typically remember Israel as the David against regional Goliaths. They see a bully, armed and indifferent, 45 years past the Yom Kippur War, the last conflict that threatened Israel’s existence.
American Jewry has been going its own way for 150 years, a drift that has created something of a new religion, or at least a new branch of one of the world’s most ancient faiths.
In a historical stroke with resonance today, American Jewish leaders gathered in Pittsburgh in 1885 to produce what is known as the Pittsburgh Platform, a new theology for an American Judaism, less focused on a Messianic return to the land of Israel and more on fixing a broken world, the concept of Tikkun Olam. Jews, the rabbi behind the platform urged, must achieve God’s purpose by “living and working in and with the world.”
For a faith that for thousands of years was insular and self-contained, its people often in mandated ghettos, praying for the Messiah to return them to the Promised Land, this was a radical notion. But for most American Jews, it is now accepted as a tenet of their religion: building a better, more equal, more tolerant world now, where they live.
Last summer, when a Conservative rabbi in Haifa was hauled in for questioning by the Israeli police after he officiated at a non-Orthodox wedding, it was too much for Rabbi Steven Wernick, chief executive of the United Synagogue of Conservative Judaism, the umbrella organization of the Conservative movement in North America.
“I do not believe we can talk about a ‘gap’ between Israel and the Diaspora,” Rabbi Wernick wrote in a letter to the Israeli government. “It is now a ‘canyon.’”
My rabbi in Washington, Daniel Zemel, quoted the Israeli Yaniv Sagee during Kol Nidre, the Yom Kippur evening service, this fall: “For the first time in my life, I feel a genuine threat to my life in Israel. This is not an external threat. It is an internal threat from nationalists and racists.”
Rabbi Zemel implored his congregation to act before it is too late, to save Israel from itself.
But Israelis want nothing of the sort. American Jews don’t serve in the Israeli military, don’t pay Israeli taxes and don’t live under the threat of Hamas rocket bombardments. And many American Jews would not heed Rabbi Zemel’s call.
Zionism divided American Jewry for much of the latter 19th century and the first half of the 20th century. Those divisions remained in the early decades of the Jewish state, fading only with the triumph of the Arab-Israeli War of 1967 and the peril of the Yom Kippur War.
Now many American Jews, especially young American Jews, would say, Israel is Israel’s problem. We have our own.
There are roughly 6.5 million Jews in Israel. There are roughly 5.7 million Jews in America. Increasingly, they see the world in starkly different ways.
The Great Schism is upon us.B:
【陌】【百】【抿】【了】【抿】【嘴】【唇】【道】：“【所】【以】【你】【是】【为】【了】【找】【苏】【苏】，【才】【来】【到】【幻】【北】【大】【陆】【的】？” 【银】【九】：“【不】【错】，【一】【次】【偶】【然】【的】【时】【机】【就】【到】【了】【幻】【北】【大】【陆】。【之】【后】【在】【云】【幻】【森】【林】【发】【现】【了】【凤】【凰】【精】【血】，【我】【便】【一】【直】【守】【在】【这】【里】，【直】【到】【你】【们】【来】【的】【时】【候】。” 【当】【时】【发】【现】【凤】【凰】【精】【血】【的】【时】【候】，【他】【十】【分】【意】【外】，【也】【让】【他】【有】【了】【很】【大】【的】【希】【望】。【因】【为】【他】【是】【亲】【眼】【见】【到】【凰】【儿】【生】【死】【魂】【灭】【的】，【既】【然】
【尹】【杉】【送】【向】【天】【进】【了】【电】【梯】，【再】【回】【来】【时】，【发】【现】【对】【面】【许】【雨】【恒】【的】【门】【打】【开】【了】，【他】【正】【抱】【着】【手】【靠】【着】【门】【站】【着】，【他】【看】【着】【尹】【杉】，【想】【着】【刚】【刚】【那】【个】【从】【她】【家】【里】【出】【来】【的】【男】【人】【是】【谁】，【欲】【言】【又】【止】… “【别】【想】【了】…【那】【是】**【的】【哥】【哥】！”，【尹】【杉】【知】【道】【他】【在】【想】【什】【么】，【所】【以】【直】【截】【了】【当】【的】【说】【道】。 【哦】~ 【许】【雨】【恒】【点】【点】【头】，【他】【走】【上】【前】【一】【步】，【到】【尹】【杉】【面】【前】，【淡】【淡】【道】，“【我】
【偶】【像】，【到】【底】【是】【什】【么】【东】【西】【呢】？ 【秋】【舒】【眨】【眨】【眼】【睛】。 【周】【围】【的】【尖】【叫】【声】【几】【乎】【要】【将】【耳】【膜】【都】【要】【穿】【透】。 【有】【女】【孩】【子】【带】【着】【哭】【腔】【的】【尖】【叫】【声】【喊】【着】【安】【可】，【所】【有】【人】【都】【用】【自】【己】【最】【大】【的】【力】【气】【喊】【着】【让】【贺】【风】【卿】【再】【次】【上】【台】，【再】【次】【唱】【歌】，【告】【诉】【他】，【她】【们】【的】【支】【持】【和】【应】【援】。 【激】【动】【的】、【感】【动】【的】、【疯】【狂】【的】……【所】【有】【的】【声】【音】【全】【部】【交】【织】【在】【了】【一】【起】。 【带】【着】【贺】【风】【卿】【名】123手机看开奖结果【作】【为】【宁】【浩】【领】【衔】【的】“【坏】【猴】【子】72【变】【电】【影】【计】【划】”【推】【出】【的】【又】【一】【现】【实】【主】【义】【力】【作】，《【受】【益】【人】》【选】【择】【了】【一】【个】【颇】【为】【吸】【睛】【的】【故】【事】，【一】【张】【待】【签】【字】【的】【保】【险】【单】。
“【切】！【嘴】【炮】！”【季】【罗】【聪】【一】【声】【冷】【哼】。 【他】【收】【刀】【入】【鞘】，【没】【有】【贸】【然】【去】【追】，【以】【他】【当】【前】【的】【状】【态】，【也】【不】【适】【合】【再】【做】【激】【烈】【运】【动】。 【秽】【迹】【明】【王】【需】【要】【调】【养】【生】【息】，【他】【也】【需】【要】【调】【养】【生】【息】，【至】【少】【要】【把】【毒】【伤】【压】【下】【去】。 【季】【罗】【聪】【巍】【然】【不】【动】，【凝】【视】【大】【河】，【观】【察】【河】【流】【动】【静】，【等】【了】【片】【刻】【后】【才】【缓】【缓】【后】【退】【隐】【入】【阴】【影】【中】。 【又】【不】【知】【等】【了】【多】【久】，【河】【面】【上】【传】【来】【快】【艇】【突】
【次】【日】【凌】【晨】，【天】【还】【没】【有】【彻】【底】【发】【亮】，【一】【阵】【阵】【微】【风】【轻】【柔】【的】【吹】【动】，【抚】【摸】【着】【大】【地】。 【舟】【山】【红】【警】**，【经】【过】【一】【夜】【的】【征】【召】，【动】【员】【兵】【的】【数】【量】【大】【增】，**【后】【方】，【一】【排】【排】【的】【二】【层】【小】【楼】【整】【齐】【的】【竖】【立】【在】【了】【那】【里】，【那】【是】【士】【兵】【休】【息】【的】【场】【所】，【往】【后】【慢】【慢】【的】【会】【随】【着】【人】【数】【增】【加】【而】【加】【高】。 【一】【声】【哨】【响】，【响】【彻】【天】【空】，【打】【破】【了】【寂】【静】，【灭】【灯】【了】【的】【一】【排】【排】【住】【所】【几】【乎】【同】【时】