The disturbing nature of Jewish support for Zohran, devoid of communal concern, forces a difficult discussion about the boundaries of the Jewish community and a reckoning with those who abandoned it.
Exceptional work on framing communal boundaries through the lens of shared responsibility rather than ideology. Your Satmar vs Neturei Karta comparison really clarifies how anti-Zionism can coexist with communal commitment when it doesn't ally with those who target Jews. The distinction between "troubled comitted" and "troubled uncommitted" is a framework that applies way beyond this election - it speaks to how any minority group navigates internal dissent without fracturing. One question though: can the Jewish communty rebuild trust with those who dismissed communal fears, or does that dismissal create a permanent rift?
Thank you for your comment! I am glad you enjoyed the article.
You raise an important question. My view is that the Jewish community *must* remain open to Jews who wish to return to the community and make a sincere effort to do so. I am not prepared to write off a large segment of New York's Jews, especially much of the younger generation.
I think this is consistent with the Jewish concept of teshuva, which I find especially relevant here. There is much written on teshuva, but I will highlight a few key points.
Teshuva requires the wrongdoer to make amends to those they have wronged. It is not sufficient to only regret what one has done. Applied here, these Jews should make efforts to reconnect and reengage with the community by becoming more involved, perhaps even apologizing for how they behaved. I suspect these actions would go far in reestablishing trust.
Teshuva also requires self-reflection and real change. That might look like speaking to community members, understanding their pain, and demonstrating through action that those fears will not be dismissed again.
And finally, once a person has made amends and sincerely seeks forgiveness, Jewish law obligates us to forgive. We may not hold a grudge. However, until that process occurs, there is no expectation that we forget or not demand accountability.
So yes, I believe and hope that trust can be rebuilt, but it requires real action by these Jews and a willingness on the community's part to accept those who seek to return and make genuine efforts to do so.
For more information, I'd suggest the Rambam's description of teshuva, specifically these links:
Exceptional work on framing communal boundaries through the lens of shared responsibility rather than ideology. Your Satmar vs Neturei Karta comparison really clarifies how anti-Zionism can coexist with communal commitment when it doesn't ally with those who target Jews. The distinction between "troubled comitted" and "troubled uncommitted" is a framework that applies way beyond this election - it speaks to how any minority group navigates internal dissent without fracturing. One question though: can the Jewish communty rebuild trust with those who dismissed communal fears, or does that dismissal create a permanent rift?
Thank you for your comment! I am glad you enjoyed the article.
You raise an important question. My view is that the Jewish community *must* remain open to Jews who wish to return to the community and make a sincere effort to do so. I am not prepared to write off a large segment of New York's Jews, especially much of the younger generation.
I think this is consistent with the Jewish concept of teshuva, which I find especially relevant here. There is much written on teshuva, but I will highlight a few key points.
Teshuva requires the wrongdoer to make amends to those they have wronged. It is not sufficient to only regret what one has done. Applied here, these Jews should make efforts to reconnect and reengage with the community by becoming more involved, perhaps even apologizing for how they behaved. I suspect these actions would go far in reestablishing trust.
Teshuva also requires self-reflection and real change. That might look like speaking to community members, understanding their pain, and demonstrating through action that those fears will not be dismissed again.
And finally, once a person has made amends and sincerely seeks forgiveness, Jewish law obligates us to forgive. We may not hold a grudge. However, until that process occurs, there is no expectation that we forget or not demand accountability.
So yes, I believe and hope that trust can be rebuilt, but it requires real action by these Jews and a willingness on the community's part to accept those who seek to return and make genuine efforts to do so.
For more information, I'd suggest the Rambam's description of teshuva, specifically these links:
https://www.sefaria.org/Mishneh_Torah%2C_Repentance.2.9?lang=bi
https://www.sefaria.org/Mishneh_Torah%252C_Repentance.2.2?lang=bi
https://www.sefaria.org/Mishneh_Torah%2C_Repentance.2.10?lang=bi
Great article Josh!
Thank you!