I cannot seem to get worked up about this anymore, Dave. I'm not sure why this is so but it must be connected to the fact that this "waving of the waiver" in our faces can only be seen for what it is: pathetic.
I totally hear you; we're deep into Pesach prep (literal, metaphoric, psychological, spiritual, and political) - but the gratuitous, effing' imperious middle finger really - but REALLY - moves the matches that much closer to my decade-old-expired-anyway US passport. I'm so over this, as well.
I hadn't thought about it that way. Meaning, renounce US citizenship. Wouldn't that be an exercise in futility though? Who in this world will let you forget that you are American, with or without passport? In that way Americans are like Jews.
I’m reminded of two movies. Both about teachers who sought to be guiding lights to their students. They each singled out a particular boy in their class and intervened against the wishes of the boys’ fathers. They were teachers who reached past their mandates and took upon themselves a responsibility they were not entrusted with. I’m the educator, I see beyond the horizon; I know best; I see the potential in this boy and will not let his close-minded father clip his wings.
In “The Dead Poets Society,” the boy commits suicide and the remaining question is, who is to blame? The deposed Mr. Keating enters his lost classroom, so that the remaining students can compare between him and the declared victor, the old traditional teacher who replaced him. He receives what he sought, honor and recognition, a standing ovation from his remaining students. He lost the battle, but won the war. The movie teaches us where to put the blame—nothing more.
In The Emperors Club, the teacher also seeks honor and recognition, but has conflicts of conscience over how far to go to help his case student. In the end, he fails; the student was and remains his father’s son, not the teacher’s success story. Mr. Hundert feels betrayed, but not by society, but by himself. Though he wanted to be appointed principal of the school or at least an author like his father, he realizes he is a fine teacher and that this is worthy enough of a goal itself. The take-away is not about placing blame and feeling smug about it, but about being what you are and appreciating who you are.
There is also another underlying element to these two movies and to life itself. The Dead Poets Society puts you at the center of the universe; only your uniqueness and importance are loyalty to your dreams.
The Emperor’s Club puts our traditions and accumulated knowledge at center and you are its bearer. You are not the universe, put an integral part of it.
Perhaps Dead Poets live in Tel Aviv, Emperors in Jerusalem.
It seems to me that in addition to the two options mentioned in the blog, there is a third option, which is a way for the Younger and the Elder to come together. The dichotomy in Israel, which the parable expresses so eloquently, is the result of an either/or approach. And so long as the approach remains 'either/or', there is no resolution.
That is, currently both sides have a certain understanding of Yahadut, an understanding that one side accepts and one side rejects. But they are in agreement that 'Yahadut' is the Yahadut of the Elder.
But there is a third way. It involves rereading the shared sacred texts carefully, exploring what they say, and reconnecting to the purposes and goals of Yahadut: for individuals, for Jewish society, and for the world. And then asking ourselves, "How are we to apply the underlying values today?"
The key is to ask not only, "How did the authors of the Mishnah and Talmud apply the ancients texts 2000 or 1500 years ago?" Yes, that is an important question. Even more important is: How would God want us to apply those texts today?
And then the two Kingdoms can either unite around this new understanding, or at least recognize each other as holding legitimate understandings.
Ehud, sharing this - thanks; it's a thoughtful parable of the theme that's taken on a lot of currency lately.
Meanwhile, according to US Ambassador to both kingdoms, Tom Nides, "the wokerati sneering will continue until morale improves": “We’re not playing politics with this,” US no-entry-visa-needed-for-either-kingdom accord, Nides [snarled]. “This has nothing to do with Bibi…This has to do with the Israeli people.” https://worldisraelnews.com/nides-tells-israelis-dont-thank-bibi-for-visa-waiver-gives-real-reason-for-agreement/
I cannot seem to get worked up about this anymore, Dave. I'm not sure why this is so but it must be connected to the fact that this "waving of the waiver" in our faces can only be seen for what it is: pathetic.
I totally hear you; we're deep into Pesach prep (literal, metaphoric, psychological, spiritual, and political) - but the gratuitous, effing' imperious middle finger really - but REALLY - moves the matches that much closer to my decade-old-expired-anyway US passport. I'm so over this, as well.
I hadn't thought about it that way. Meaning, renounce US citizenship. Wouldn't that be an exercise in futility though? Who in this world will let you forget that you are American, with or without passport? In that way Americans are like Jews.
I’m reminded of two movies. Both about teachers who sought to be guiding lights to their students. They each singled out a particular boy in their class and intervened against the wishes of the boys’ fathers. They were teachers who reached past their mandates and took upon themselves a responsibility they were not entrusted with. I’m the educator, I see beyond the horizon; I know best; I see the potential in this boy and will not let his close-minded father clip his wings.
In “The Dead Poets Society,” the boy commits suicide and the remaining question is, who is to blame? The deposed Mr. Keating enters his lost classroom, so that the remaining students can compare between him and the declared victor, the old traditional teacher who replaced him. He receives what he sought, honor and recognition, a standing ovation from his remaining students. He lost the battle, but won the war. The movie teaches us where to put the blame—nothing more.
In The Emperors Club, the teacher also seeks honor and recognition, but has conflicts of conscience over how far to go to help his case student. In the end, he fails; the student was and remains his father’s son, not the teacher’s success story. Mr. Hundert feels betrayed, but not by society, but by himself. Though he wanted to be appointed principal of the school or at least an author like his father, he realizes he is a fine teacher and that this is worthy enough of a goal itself. The take-away is not about placing blame and feeling smug about it, but about being what you are and appreciating who you are.
There is also another underlying element to these two movies and to life itself. The Dead Poets Society puts you at the center of the universe; only your uniqueness and importance are loyalty to your dreams.
The Emperor’s Club puts our traditions and accumulated knowledge at center and you are its bearer. You are not the universe, put an integral part of it.
Perhaps Dead Poets live in Tel Aviv, Emperors in Jerusalem.
Uzi Weingarten, a teacher of moral and spiritual values of Judaism, commented in Facebook:
Ehud, thank you for this thought-provoking piece.
It seems to me that in addition to the two options mentioned in the blog, there is a third option, which is a way for the Younger and the Elder to come together. The dichotomy in Israel, which the parable expresses so eloquently, is the result of an either/or approach. And so long as the approach remains 'either/or', there is no resolution.
That is, currently both sides have a certain understanding of Yahadut, an understanding that one side accepts and one side rejects. But they are in agreement that 'Yahadut' is the Yahadut of the Elder.
But there is a third way. It involves rereading the shared sacred texts carefully, exploring what they say, and reconnecting to the purposes and goals of Yahadut: for individuals, for Jewish society, and for the world. And then asking ourselves, "How are we to apply the underlying values today?"
The key is to ask not only, "How did the authors of the Mishnah and Talmud apply the ancients texts 2000 or 1500 years ago?" Yes, that is an important question. Even more important is: How would God want us to apply those texts today?
And then the two Kingdoms can either unite around this new understanding, or at least recognize each other as holding legitimate understandings.
Uzi Weingarten
Do I sense another US State Dep. Color Revolution taking place in Israel?
The US has become a bad actor on the world stage.
Who knows? If so, it carries less weight locally than it has in the past. Headlines like "Biden against Bibi" are met with a yawn nowadays.