Between Satmer and Neturei Karta

This is a note I wanted to write for a long time. But after the tragedy of October 7th, both Satmer and Neturei Karta were mixed together in the fish bowl of anti-Zionism. Which at a certain extent they share, the difference being in the manifestation and the extent of the anti-Zionist take.

Both movements do share a common opinion about the state of Israel: Zionism is wrong, and the real return of Jews to the land of Israel should happen only when Moshiah will come. In the words of the late Satmer Rebbe Yoel Teitelbaum - who was helped to escape Hungary during the war thanks to the efforts of a Zionist, Kasztner : ´even if the members ofthe Knesset were righteous and holy, it is a terrible and awful criminal iniquity to seize redemption and rule before the time has come´. Both Satmer and Neturei Karta may do mention lack of religiosity as a cause of the Shoah, but such outrageous statements are usually normal for the religious self-righteous.

But except those points of contact, the gap is only getting bigger and bigger. Among others, Satmer are a Hasidic group, while the Neturei Karta, founded in the 1930s by Amram Blau - whose late wife Ruth Blau was a very interesting character - , following the split with Agudah Yisrael is rather anti- and non-Hasidic.

Satmer, a Hasidic group originary from Satu-Mare/Szatmar/סאטמאר currently Romania, usually avoid political and ideological statement against the state of Israel. On the other hand, Neturei Karta, whose representatives wearing Palestinian shawls and carrying ridiculous billboards at pro-Hamas gatherings, are actively taking part in dismantling the state of Israel. Satmer is usually avoiding any kind of association with NK, and every normal human will do it. NK has a provocative history of being associated with PIJ or Hamas, and used to regularly receive money fromt the Palestinian Authority. Some of their representatives even visited Tehran in order to participate at an infamous Holocaust denial event. 

Hopefully, those distinctions will be helpful to properly associate ideological and ideatic patterns in relationship with certain anti-Zionist religious trends.

Stories from a Yeshiva

 ´I don´t remember when I stopped thinking every day would be my last day´.

Gerry Albarelli answered an announcement for an English teacher opening at a school in Brooklyn and will end up teaching for around five years in a boys religious school. He does not reveal in the book explicitly the name of the yeshiva, but it is a Satmar boys´ school, which according to his descriptions - non-judgemental, and this is a greatest merit of the book - looks like a very dangerous and chaotic place. Teachers are surrounded by 3-4 graders and almost lynched; the teachers are beating the children with no regrets and administrative consequences. Only the English teachers are running as fast as they can after a short amount of time.

The boys are rarely speaking English and the teacher doesn´t speak Yiddish but they will find a way to communicate and learn together, in the good spirit of the religious learning. The teacher will create attractive classes, creating stories with the boys themselves distributed as characters. An idea which boosted the interest for the classes. ´They wanted to learn English if only to find out what they were doing in the stories´.

One of the big merit of the book is to elegantly share the stories, without any trace of patronizing. This is what is going to a Hasidic yeshiva in Brooklyn, a secret for many, especially girls.  The non-critical stance is very important, as it avoids the horrible stereotypes easily sliding into the stories about Hasidic life and education in general. But what is the point of writing stories which are biased, stealing from the reader the pleasure of making his or her own opinions about a book. 

Last but not least, Teacha! suggests to educators creative ways to build bridges during the educational process especially in a diverse cultural context. After all, the role of a teacher is to share knowledge and this may happen no matter how different his or her culture his or her culture is compared to that of the students.

UltraOrthodox

I rarely had the chance to read a book belonging to the emerging Jewish literary genre of OTD-Memoirs with such a gentle and angerless take as Akiva Weingarten´s. Born and raised in the midst of the insular Satmar community in NYC, he eventually moved to Israel languising for knowledge in Bnei Brak while being trapped in the emptiness of a mimetic family life.

With 1000 USD in the pocket, out of it 40 Euro he had to pay the fine for buying the wrong metro ticket, Weingarten arrived in Berlin decided to radically leave behind his past and start anew. Maybe as a doctor. But one can dream when there is no clear proof of academic evaluation, one cannot move forward towards achieving an university profile. Sadly by co-existing in a separate, sometimes antinomic educational system, the members of ultraorthodox groups automatically limit the chances of professional achievement. Of course, there is a subtle way of controlling the knowledge and the information coming in and out the group, a more subsidious kosher filters Weingarten used to promote for a short amount of time, but nevertheless it is a sad reality.

To my knowledge, this is the first such memoir completely written in the German language - Deborah Feldman was first ´famous´ in the English-speaking realm before making a media and publishing career in Germany anyway. Although the explanation of different practices and terminology takes an important part of the book, the focus is on the journey and the search for meaning. Life meaning, once one lives religion and its mental and physical comfort. 

After spending a couple of years in Berlin and graduating from Avraham Geiger Kolleg in Potsdam, Weingarten founded a Besht Yeshiva in Dresden. Named after the initiator of the Hasidism, Baal Shem Tov, the yeshiva is aimed to help people who left Orthodoxy settle in their new life. At the beginning, long before the Shoah, Hasidism was created as a reaction against the ´institutionalisation´ of Jewish institution, represented by the Litvische mainstream at the time. Nowadays, it evolved itself as a very conservative mainstream of Judaism. History repeats itself in a different timeline and with a different approach.

I enjoyed reading UltraOrthodox and I wish the book will be translated into English soon too. It is an intellectually passionate journey that deserves a larger audience, for sure.

Book Review: A Fortress in Brooklyn: Race, Real Estate, and the Making of Hasidic Williamsburg

 

When the outside world is approaching the issues regarding Hasidic communities, in most cases the sensationalist and sometimes exhibitionist - see the fascination with they traditions associated with the mikve, among other things - prevails. From the secularist point of view, what really matters is the alien and extreme nature of the Hasidic groups, that are mostly thrown in the same hat and never separated based on their various histories and ideological backgrounds. But what about not only considering Hasidism as a part of American history, but also put the different movement in a larger Jewish context, especially after WWII, and the overall social American history?

A Fortress in Brooklyn: Race, Real Estate and the Making of Hasidic Williamsburg by Nathaniel Deutsch and Michael Casper the book makes a historican tourning point in approaching the Hasidic development in NYC, particularly the Satmar community. It examines the various evolutions of Hasidic Williamsburg based on real estate expansion and development. Thus, it enlarges previous researches on the topic by a larger analysis which does not necessarily focus on Hasidic life and thought, but uses it as an intellectual matrix to understand the current state of affairs.

Take, for instance, the controversy regarding the creation of bike lanes crossing Bedford Avenue and other parts of the area. The dispute goes beyond the morality which is however part of the problem, but only one of them. It has to do with expanding boundaries and facing the outside world as a threat to the global mindset of the Hasidic groups like the anti-Zionist Satmar. A frame on the ´anti-Zionist´ part because as they do not consider Israel as their home by choice - as most of the Hasidic groups, excepting Belz, for example - creating a home in the galut (diaspora) is an existential challenge. Thus, the tendency towards creating more stringencies among the post-WWII communities recreated in America by the Shoah survivors from Central and Eastern Europe.

But on the other end of the survival line, there is a shift taking place within those communities who cannot remain completely isolated from the outside world. Due to the mobility, the gentrification, the real estate expansion, including by Israeli players on the market, there is a new world in the making. This has to do not only with the ´Artisim´ - the artists - and their liberal customs, but with the openings of other Jewish groups as well - the dissent between Satmar and Chabad perceived as more ´liberal´, especially when it comes to women modesty standards. 

The book is mind-opening and very interesting and can be easily used as an example of sociological/anthropological analysis applied to various ethnically and religiously mixed neighbourhoods. At the same time, the books offer valuable insights into the modern shifts affecting Hasidic communities in America, particularly the Satmar group, within the complex net of local dynamics.

Why I Will NOT Watch Unorthodox

As tempting as it sounds to use this lockdown time for quietly watching episode after episode of the recently released series of Unorthodox on Netflix, after watching the ´Making Off´, I decided that not only I am not the aimed audience of this movie, but also for me, personally, such a production does not have any relevance at all.

Unorthodox series are produced by a team based in Berlin and are inspired by the memoir published by Deborah Feldman, an ex-Satmer women who decided to leave the fold and eventually relocated to Berlin where she is living for a couple of years. Personally, I admire her for everything she achieved: she is labelled a public intellectual and often invited to media debates where she is lecturing the intellectual German audience about the opressive world of ultra-Orthodox Jews (most of the time). Fully in sync with the intellectual interests - sometimes blunt obsessions - of the secular German intellectual realm, who wants to hear about the primitive assets of religious observance in order to have reasons to feel nauseated and outraged. It operates similarly when they hear/see Muslim head covering or hear about the restrictions of kosher or women modesty.

Talking about the religious practice is not easy and if you really assume the role of public intellectual, abhorrent attitudes and eyes rolled when you hear about mikveh and the ´unclean days´ doesn´t make you more interesting. If you are not familiar with a certain practice, the first time when you are shared the details might be a moment of shock. Normally, the more information you have, the more familiar you are with the topic and you can advance in building an intellectual representation, not only an emotional reaction. However, when it comes to religious matters, Jewish religious matters in Germany, this rarely happens.

Unorthodox, smartly promoted in the big English-speaking media and through social media, is moulded to answer those ´intellectual´ expectations. How can you not be happy with the story of a girl that grew up in an insular community, speaking Yiddish (sounds a bit like German, isn´t it) who leaves everything behind and is becoming a modern, emancipated woman in Berlin? Does it sound realistic? Of course, as there is not only Deborah Feldman the ex-Satmer living in Berlin, but a couple of more Jews with a very observant past who moved here. Not all of them are selling so well their story though.

For me, this story does not have any intellectual appeal. The same stereotypes, the fine irony of the non-religious towards the funny customs of the observant, the feminist scream of liberating the women. Thank Gd there are so many of them left within the community so when they leave, they can maybe give other interpretations of the same story. My time, my choices.

As for for, Unorthodox does not have any appeal and my time is way too precious to waste it watching an intellectually-dry production following an obvious thesis. 

Five Hasidic Dynasties in America and the Search for Leadership

In non-elective structures where the criteria for leadership rely on non-rational qualities, the quest for a leader requests very complex choices. Typical for the European Askenazi Jews, lineage and ancestral merit are important in the choice of Hasidic leaders. What you do when there are conflicting personalities and the criteria of the 'zar hodesh' (literally, 'holy seed') does not stand some minimal chances of spiritual survival? When unhappy brothers rebel against each other for getting the power they assume they equally deserve? 

Who Will Lead Us? by Samiel C. Heilman covers the story of five Hasidic dynasties - some famous as Satmar, Bobov and Chabad, some less like Kopyczynitz - from the perspective of the approach to leadership. Leadership means charisma - according to the classical description of Max Weber - but also the capacity to manage properties, succeed to increase the number of followers, fundraise, even maintain a certain relatioship with the non-Jewish authorities. Following the 'theology of genealogical sanctity' metioned by Heilman: 'One succeeded not only to the position of rebbe but also to family leadership, and often inherited family property and control over precious objects like manuscripts or Judaica freighted with the iconic power of leadership'.

Who Will Lead Us? was built on an impressive amount of information. Inside information, historical information, any kind of information. You are took witness of the highs and lows of one of the most powerful Hasidic courts, with their conflicts, alliances for power and deceits. Some information are unique even for people familiar with some of these dynasties. 

However, I had more than once the feeling of getting mostly sherayim (the morsels of food distributed to Hasidim from the rebbe's tisch/table). Academic research often involves gathering tons of information out of which you use only a small percentage for your main work. The rest you maybe will use on another occasion, maybe not. I had more than once the feeling while reading this book that there is way too much anectodic, that even the selection of the dynasties is not necessarily relevant but all those data was just there and had to be used. 

What I was expecting from such a book was maybe a serious academic analysis of this typical case of leadership, which is the religious leadership, specifically the Haredi one. Overwhelmed by too much information, this is what the book missed to provide.

The life of Hasidic Rebels

As I dedicated a lot of time lately to stories about returning to faith, I did not hurry up to finish very fast the story of Unchosen. Plus, I had the bad idea to buy the book at the same time with Unorthodox and thus, I kept the bad taste of the clumsy Satmar story.

But, beyond those subjective aspects, the book is authentic and well written, with good stories and real characters, with their own stories. Each rebel has his or her story that impresses the reader and makes you think why and how things turned bad. And, this is what I consider a good writing: when long after you finish the book, you still recount vividly all the details of the story.

If it would be to make a short list of the main transgressions made by those who did not want to follow the Hassidic way of life, there are: eating treif, dressing non-tsniut, entering into contact with the opposite gender for casual or intimate relationships. Not a few of the rebels belong to the Satmar - which could actually explain why they cannot stand any more the strict version of Hasidism, but in general their personal stories lack the kindness of a family and friends and a rabbi that could give the support and comfort when needed. The 'Unchosen' do not want to convert to another religion or to become an Atheist, but simply try to find a middle road and a personal interpretation of Judaism, beyond the strict following of the rules required by the community and the family . 

I was very much surprised by the loneliness of many heroes of the stories, despite living for a long time within such close communities. Very often, they are left even lonelier after they run away and thus, they try to find other people that went through similar experiences of working together and helping the others. The connection to Judaism remains, regardless of the degree of daily observance. It is something that I always feel that it is very important, regardless of the garb or of the length of the skirt: first and foremost, you should have the heart open and the rest will come. If you start by saying and thinking and living according to the belief that you simply ought to follow a certain routine and ignore the human diversity, most likely you will run as far as possible without understanding what you left behind. 

Short note about Unorthodox

It is not the first time when I promise myself to control my temptation to purchase immediately any book which is too much discussed in the media. I did the same with the 'famous' Unorthodox and purchased it shortly after the release. I have finished the book in two days and since then I am still wondering why this book is so popular.

I saw recently a TV show dedicated to the book and I realised that, besides the good PR of the edition house, it is the topic of intimate relationships that attracts so much the non-Jewish media. Indirectly, Feldman advertises a lot the Satmars, as not few media reports are tempted to identify this sect with Hasidism, which is not true and with core Judaism, which is even less true. But, apparently, the truth is not the strong point of this book introduced as a memoir, where some lectures - as Romance Reader by Pearl Abraham - were a  more powerful source of inspiration than the daily reality, or the account of a possible hidden crime in 21st century America was introduced as a sure fact. Many would say that she has a lot of imagination, maybe too much for pretending to write a memoir.

According to many of her media appearances, the author promises to come back with new literary works and I really hope that the next will be real good writing pieces. Unorthodox failed to be one, in my opinion, and when I saw a lady at a TV show moved to tears about the exceptional qualities of the book I thought something could be wrong with the reading standards in this world. I am not a snobbish reader and I do not displace the topic. But, compared with the good writing from Hush, for example, this book is centuries behind.

As for the story in itself, it could be an interesting story, but is not presented as a personal account. The lack of measure and balance gives the impression that all Jewish families are hard with their children (''All my aunts and uncles are hard on their children, it seems to me. They berate them, embarass them, and yell at them". p. 37) or many Jewish children are left because their mothers discover that they want to stop being married to a man with psychological problems and discover their love for the same sex (the special case of Deborah Feldman's family). In comparison with most Satmar children, the rest of the Jewish children do not lear distorted stories about Zionism and the state of Israel and many girls and women are able to study and read books. We do have mothers and fathers that love us and we do not meet our shidduch in a supermarket. Sometimes I felt that Deborah Feldmans' book is in fact an example of a Satmar way of thinking, trying to suggest to the reader - not always very much informed - that it is no other true that what she is telling us. Obviously, wrong. Another example is given by the account of her first marital problems, including the practice of the mikveh, when clearly she was the victim of the lack of proper guidance. I am sure she did not have a hard life and the guidance of a rabbi and a healthy family environment was lacking, but this is only the problem, not the solution. 

Hopefully, the Jewish world is more diverse than viewed through the lenses of an ex-Satmar. 

How far? How Satmar?

In Hasidic Custody revealed for me a shocking reality I was not aware about. It tells the story of a Yemenite couple, brought to New York from Yemen by the Satmar and kept almost prisoners by the group. According to the image transmitted by the movie, they were manipulated and forced to assimilate  to the rules of Satmar and prevented to go to Israel. 

The most unpleasant moment for me was when I'd heard a Satmar refering to Israel with the words usually reserved for criminals. Not that I did not know about this, but I can hardly stand this hate. What I do not understand always is the fascination and spiritual power of this Hasidic group. More to think about this in the coming months.

Voyeurism

In a world as ours, you get easily sick. Sometimes I can understand - but not fully agree - with the idea of keeping your children far away of the media, unless they are not able to do the selection of the information by themselves. Anyway, it is not always easy to create your nest of normality unde the bombardment of bad news about special people.

For me, this week, the top example of voyeurism was the snowslide of articles about Hasidism and sexuality. The news were there for a long time, but I discovered them in a long row. Praised, explained and rejected, the authors are entering into the merry-go-round of talking over and over again about private life, customs and bedrooms. Most probably, the stars of the yellow media grew up and it was nothing else to talk about in the press? We talk about the "sexual habits" of groups as Satmar and Gur, to a relatively uneducated audience. No, we are not Amish or Mormons (a post about them and us, after Shabbat, promise) and not sexual deviants. For your information, the anti-Semitic rhetorics contain various references to so-called sexual "irregularities". Probably Deborah Feldman (whose book I will read one day, but not now) is not aware about this.

I also can understand that an academic is keen to share the results of her research to a wider audience, but I would prefer to address first my scholars and not the wide media. Academic work is hard work, and you need appreciation for your results, but why not thinking twice about the consequences of such discourses in a media avid of sensationalism.

I think that among both secular and religous Jews, there are happy people and sad people, people happy with them lot or people struggling against their yetzer hara. Each of us is different, and this is a blessing. Some of us are poor, the others rich. It is always important to accept everything happening to you with humility and integrity. You can use your words for cursing or explaining the world, adding value or expressing your self-hate for not understanding why we are living.

Shabbat Shalom!

János Rónai, the brave Zionist from Hungary

I was always surprised by the variants of Hungarian-breed Judaism, and most specifically but their strong Hungarian patriotism that prevented many to see the terrible plans the rest of the population was preparing for them. I have the same curiosity for the way of thinking of the Satmar Hasidic group but also for the Modern-Reform orientations.

Of course, we do not have to forget that Herzl is of Hungarian origin, for example. In my search for understing Hungarian Zionism and Hungarian Jews in general, I discovered János Rónai, who set the basis of the Zion Society in Hungary. 

I should continue the search and the process of understanding. 

Photo: The tomb of Herzl on Mount Herzl, Jerusalem

Satmar and NY Post

New York Post got new insights in "Hasidism", by publishing February 6 an article about a former Satmar lady sharing her experiences.

The first stereotypical temptation is to start writing something like: one experience does not match the other experiences and in general the Hasidic world is kind and Torah and mitzvot-oriented. Instead I will say that I do not wonder about such an article, generally mentioning "Hadisic groups" with reference to Satmar, lacking any explanation about the specificities of this group. Does it say something about the "Hasidic Satmar" or about Hasidism or even more, about Judaism? Not at all, there are only the problems of an invididual that at the end of the day decided to date an Irish Catholic from New Orleans.

Probably, without NY Post' acknowledgement, there are many people going through the same situation and what they need is friends and family. Media exposure helps only a doubtful promotion of her memoir. 

As usual, each individual is different, with a different story and a different understanding of what we should do in our lives. I do not see in this NY Post article any understanding of such things and probably she will need a lot of time to understand that, maybe, not everything outside the religious world is tasting so sweet.  And it does not mean that I am a Satmar either.

Satmar power brokers

http://forward.com/articles/108008/