Making Sense Of The Alt Right

Weekly Standard: “The alt-right may not be who you think they are, according to George Hawley: “The notion that youthful rebellion necessarily leads young people to the left is an additional blind spot in mainstream thinking. To begin with, it is ahistorical. In the early 20th century we saw multiple transgressive movements on the right. Furthermore, as radical leftists of the baby boom generation assumed important positions in politics, academia, and the media, it should not have been shocking to see millennials with a contrarian streak respond by taking embracing right-wing radicalism. Not all such young people, of course, but enough to make waves. Another misconception about racism is that education is a panacea. Overall, higher education does apparently lead to lower levels of racial hostility. Yet again, the alt-right complicates this picture. The typical alt-right supporter does not lack education. The movement’s skillful use of the internet alone suggests otherwise. In interviews with people in the alt-right —including the movement’s leading voices and anonymous Twitter trolls—I found at least some degree of college education was a common denominator. To complicate matters further, many people in the alt-right were radicalized while in college. Not only that, but the efforts to inoculate the next generation of America’s social and economic leaders against racism were, in some cases, a catalyst for racist radicalization.”

George Hawley writes:

In my experience with the alt-right, I encountered a surprisingly common narrative: Alt-right supporters did not, for the most part, come from overtly racist families. Alt-right media platforms have actually been pushing this meme aggressively in recent months. Far from defending the ideas and institutions they inherited, the alt-right—which is overwhelmingly a movement of white millennials—forcefully condemns their parents’ generation. They do so because they do not believe their parents are racist enough.

In an inverse of the left-wing protest movements of the 1960s, the youthful alt-right bitterly lambast the “boomers” for their lack of explicit ethnocentrism, their rejection of patriarchy, and their failure to maintain America’s old demographic characteristics and racial hierarchy. In the alt-right’s vision, even older conservatives are useless “cucks” who focus on tax policies and forcefully deny that they are driven by racial animus.

Despite some growth over the last few years, the alt-right itself remains a small, mostly anonymous, and marginal movement. So when considering the attitudes of young people, it may be helpful to consider a much broader category: Trump supporters. How did the youngest white Americans respond to the most racially polarizing election in recent memory? It looks like they favored the man who campaigned on the promise of a border wall.

According to a large 2016 study conducted by the Hispanic Heritage Foundation, whites in high school favored Trump over Clinton by a staggering margin—larger even than Trump’s margin among adult white voters. Among this sample, 48 percent preferred Trump, 11 percent preferred Clinton, and the rest would not vote or choose another candidate.

One study is not definitive, and the political identities of Generation Z are still forming, but the rising generation of whites shows signs of being more right-wing than the millennials. It raises the possibility that a significant number of them will come to embrace open racism.

John Sharp writes for AL.com:

Most of the people identifying in the movement are younger, white men. “The alt-right is predominately millennials and even younger,” said Hawley, referring to those born after the early 1980s. “There seems to interest in it from the upcoming Generation Z, today’s high schoolers and where the alt-right hopes to see their big wave of interest.”

Hawley said the alternative right movement was first born in 2008, and the term “alt-right” was coined initially be Spencer. “It was then a fairly broad ecumenical term that could have been applied to anyone whose political thinking was right-wing, but they were opposed to George Busch conservatism.”

Two years later in 2010, Hawley said, the movement became more racial-focused. Alt-right beliefs focused in on isolationism, protectionism, nativism, and sometimes tied into Neo-Nazism, Islamophobia, homophobia and right-wing populism.

“Spencer stopped using it in 2014, and the (term) was doormat,” said Hawley. “In 2015, without direction or any one person pushing it, (the alt-right) emerged again on social media and online forums.”

Indeed, the “alt-right” has its roots on the Internet, where members often create and circulate Internet memes that express their ideologies. Members have utilized Twitter, Reddit and other social media platforms to convey their messages…

Charlottesville, Hawley added, “was an attempt at a real-world movement.” He classified it as a bit of a “coming out” in which “alt-right” protesters emerged from the anonymity of Internet trolling to the forefront of a public movement.

“Whether that was a start, remains to be seen,” said Hawley.

At least one media organization wants to disqualify the term all together. The Associated Press, this week, said it would avoid using the term “alt-right,” claiming it was an euphemism to disguise racist aims.

Pacific Standard magazine:

George Hawley: Although the term was created by the alt-right, and is suspect for that reason alone, the people involved in the March on Google can be called “alt-lite.” That is, they are similar in style and tone to the alt-right, but they generally shy away from white supremacist rhetoric. Understandably, this category does not prefer the term “alt-lite,” and instead usually refer to themselves as “New Right.” There is actually a tremendous amount of hostility between the two camps. Throughout the 2016 presidential election, the two sides generally got along, but after the post-election National Policy Institute conference—the one where Richard Spencer said, “Hail Trump,” and some in the audience gave Nazi salutes—people uncomfortable being in the same camp as white supremacists dropped the alt-right label.

Hawley: Both the alt-right and the alt-lite believe Damore did nothing wrong, and that this controversy demonstrates that Google does not believe in free expression. Thinking bigger picture, the alt-right community has been fighting with the tech giants because they run the risk of losing their major platforms. Being kicked off Twitter, YouTube, PayPal, and other sites can cause the alt-right real harm. This movement lives on the Internet, so if these corporations shut down white nationalist speech, the movement will have a hard time continuing.

That said, there are a lot of people associated with the alt-right that are extremely tech savvy. I know that some people associated with the movement are already at work trying to build their own platforms that will be independent of these giants. The extent of these future crackdowns on certain types of speech, and the alt-right’s ability to work around these challenges, remains to be seen.

ON WHAT ACTUALLY SETS THE FREE SPEECH FACTION APART FROM THE REST OF THE ALT-RIGHT MOVEMENT:

Hawley: I would say that both factions say they favor free speech, for strategic reasons, if not for principle. That said, a case can be made that the alt-lite has actually been less consistent than the alt-right in defending free speech, since it was two major alt-lite figures [Jack Posobiec and Laura Loomer] that recently disrupted a Shakespeare play because it depicted the assassination of a Trump-like figure. That seems to undercut their insistence that everyone deserves to have their say.

A problem for the alt-lite/new right is that it has a confusing message. It understandably wants to distance itself from the alt-right brand, which has become increasingly toxic. But aside from cheering on Trump, it does not really have a unique and compelling vision of its own. If Richard Spencer took over a country—which will never happen, but we are talking hypothetically—I know what kind of country he would create, and it is not a pretty picture. But if Posobiec or Mike Cernovich or Gavin McInnes were suddenly in power, I really do not know what they would do.

George J. Bryjak writes:

Hawley notes the characterization of alt-right as a rebranding of radical conservatism is inaccurate as alt-right websites have little if anything to say about the constitution, make no demands that everyone “support the troops,” and evangelical Christians “are more likely to be mocked than defended.” Many in the alt-right do not oppose abortion, noting this procedure is a form of “inferior race” birth control as more black and Hispanic women have abortions than white women. The alt-right despises gender equality, and many of its adherents argue that women should be denied the right to vote. For Hawley, the alt-right is “a distinct brand of conservatism as we know it” and a destabilizing force in American politics. The alt-right is benefitting from the decline of traditional conservatism and is “working to expedite its final collapse.”

According to Hawley, the alt-right cannot be considered a “mass movement” in the sense that Eric Hoffer used the term in “The True Believers.” Existing largely online, the alt-right has no formal organization and no leadership hierarchy. The goal of some alt-right members is the creation of one or more “white ethno-states” in North America. Less ambitious alt-right supporters want to end mass immigration and make a white-identity, social, cultural and political agenda the centerpiece of political discourse. While the alt-right has eschewed white robes and swastikas for suits and ties (“button-down racism”), the agenda of a bigot is the same, no matter how attired.

While the alt-right is lurking on the internet, long-standing hate groups such as the Ku Klux Klan and various neo-Nazi organizations have become emboldened since Trump became president. Members of these groups often refer to him as “GEOTUS” — “God Emperor of the United States.”

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‘St. Louis synagogue opens doors to protesters against police shooting’

Who would have guessed that there would have been a negative reaction to a synagogue that sheltered the Black Lives Matters (BLM) crowd? After all, the Ferguson Effect aka explosion in black crime since 2014 has been wonderful for America. I love how the JTA story below blames the “police efforts to control the protesters led to violence.” Yes, the police were to blame for the St. Louis looting. Blacks have no agency. They can’t help looting. Police are to blame. Whites are to blame.

JTA:

A synagogue in St. Louis opened its doors to provide sanctuary for protesters demonstrating against the acquittal of a white policeman for the killing of a black suspect after police efforts to control the protesters led to violence.

After St. Louis Metropolitan Police officers reportedly surrounded the Central Reform Congregation on Friday night and threatened to fire tear gas at the protesters inside, a trending Twitter hashtag called on the police to #GasTheSynagogue.

The St. Louis Circuit court on Friday acquitted former police officer Jason Stockley of first-degree murder in the 2011 death Anthony Lamar Smith, 24. Stockley, who is white, shot Smith, who was black, five times after a high-speed chase.

On Friday night following the verdict, some 1,000 protesters marched through the streets of downtown St. Louis in protest of the verdict. Riot police pushed at protesters and used tear gas.

Some of the protesters given sanctuary in the synagogue took to social media to say that they were safe in the synagogue and grateful for the hospitality, which led others on social media to use the hashtag evoking Nazi atrocities.

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Is It Way Too Expensive To Become A Jew?

Income correlates with IQ. Why would Judaism want people who can’t keep up financially? They will more likely be a drain on communal resources. As a convert to Orthodox Judaism, I’m glad that converting to Judaism is hard. It keeps the quality of converts at a high level. In Los Angeles, most of those who convert to Orthodox Judaism are still observant of the Sabbath after five years.

Bethany Mandel writes:

In the world of Orthodox converts, there’s an apocryphal tale of a convert who, upon balking at the cost of conversion, was told by their conversion rabbi, “If you can’t afford this expense, you won’t be able to afford being Jewish.” What is even more disappointing than the fact that becoming Jewish has (for many) a prohibitively large price tag, is that this conversion rabbi had a point: If you can’t afford a $500 fee for the Beit Din, you’re unlikely to be able to afford Jewish life.

The cost of being an Orthodox Jew is famously astronomical. Recently for the Times of Israel, an anonymous American father of four wrote about how his family “does Jewish” for $40,000 a year. It’s an astronomically large sum for most non-Jews to consider — and a paltry amount for anyone in the Modern Orthodox world the father occupies.

But what people don’t realize is that for converts, the financial burden of Orthodoxy is sometimes simply too much to bear. Five years ago, Orthodox convert Skylar Bader wrote a similar story on her blog. In a post called “Why Being An Orthodox Jew Is Expensive,” Bader listed the high costs assocated with taking on observant Jewish life. Outside of standard costs like a nominal mikveh fee and a few hundred dollar honorarium for the rabbis on the Beit Din, those converting to Orthodox Judaism must purchase all new dishes, pots and pans, move to and then live in a Jewish community, and purchase ritual objects like mezuzahs and tefillin for men.

In addition to the expected expenses associated with secular Jews becoming Orthodox, converts often face the added expense of paying for tutoring out of pocket. While outreach (kiruv) organizations exist to teach secular Jews about observance with the hopes of steering them towards an Orthodox lifestyle, these options are not offered to non-Jews hoping to become Jewish, and are usually limited to those who are already Jewish. Those in the conversion process are often forced to pay out of pocket for classes and one-on-one tutoring. While the time of those tutoring is of value, converts, already buckling under the weight of the thousands of dollars required to adopt an Orthodox Jewish life, are unable to pay up for additional tutoring, which is often required.

A lot of Jews would love to be Modern Orthodox but they can’t afford it. I think the Modern Orthodox have the highest average IQ.

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LAT: ‘The U.N. says Rohingya Muslims are facing ethnic cleansing in Myanmar. So why is India trying to kick them out too?’

Gee, I wonder why. Could it be that they are Muslims and India doesn’t want more Muslims. I’m not exactly sure of any country that wants Muslims, Rohingya or otherwise. What exactly do the Rohingya have to contribute that is special? The news media ignores this angle. Perhaps there are no special skills unique to the Rohingya. Perhaps there is no rational reason to import them. Perhaps there are good reasons why they are not wanted anywhere. Why doesn’t a Muslim nation take them in? If your fellow Muslims don’t want you, how good are you?

Los Angeles Times:

More than 400,000 Rohingya Muslims have streamed out of Myanmar in recent weeks, fleeing a bloody military crackdown that a top United Nations official described as “a textbook example of ethnic cleansing.”

Now the Rohingya are facing expulsion from another country: India, where an estimated 40,000 refugees are scattered amid a population of 1.3 billion.

The Indian government on Monday told the country’s Supreme Court that the Rohingya population posed a threat to national security and that intelligence reports suggested some refugees had links to militant groups based in Pakistan.

India’s Hindu nationalist government made the allegations in an affidavit arguing that the country’s highest court should not block its efforts to deport Rohingya refugees.

“India is already saddled with a very serious problem of illegal migrants and is attempting to address the situation in the larger interest of the nation,” the government said.

For several weeks, officials have said they would like to expel the Rohingya, who they say are in the country illegally. Human rights groups say such a move would violate international laws against sending refugees back to countries where they face persecution.

The Buddhist majority in Myanmar, also known as Burma, has long been accused of oppressing the Rohingya, an ethnic and religious minority of some 1 million people living mostly in the country’s western Rakhine state. The violence has exploded since Aug. 25, when a Rohingya militant group attacked Myanmar police checkpoints, killing a dozen officers.

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The Case For Gladstone

In 1989, I was living in Brisbane with my sister before moving to the Gladstone area to live with my brother. My doctor told me to be careful of Gladstone girls. They might give me a disease.

Comment: “Please explain how you intend to make a dirty, polluted industrial town look like an appealing tourist destination?”

Do You Live Near Australia’s Most Polluted Cities? “3. Gladstone has a mix of industries that contributes to its air pollution: coal operations, aluminium smelting and chemical manufacturing. This accumulation of harmful dust particles, in addition to car emissions, has led to an increase in asthma, allergies and similar symptoms.”

Gladstone has a reputation akin to Bakersfield.

MJ posts on the Gladstone Observer:

IS it time to reinvent Gladstone and our ways of thinking about this amazing region?

When I tell the outsiders where I’m working you can hear the disdain in their reply of ‘really why are you there?’, yet these are the same Aussies who have never left the comfort of their own patch to go exploring.

And let me tell you, when you do take the time to explore this region you are rewarded with one of the great wonders of the world. For example where else in Australia can you say you have the unbelievable Great Southern Barrier Reef at your door step?

To our west we have the sandstone region to explore and let’s not forget 1770 and Agnes Water and all beaches in between.

We are blessed with an abundance of parks and walking tracks and the best play area. I’m talking about East Shores and it looks like another bucket of money is about to be spent extending this area for everyone.

Yet it’s that name that seems to make ordinary people cringe and that name is Gladstone.

Do we need to reinvent ourselves with a new image and stop showing the world the vast tracks of coal that is one of our main export drivers, or hide the LNG and coal ships that earn the Queensland Government a bucket of money?

It breaks my heart to think the rest of this state and country think we are living in the pits and why would you want to holiday here – you only come here to make money and then get the hell out.

I say it’s time to make a stand. What we need to do is start using the tools we have to show the rest of Australia and the world that GLADSTONE is a thriving city with amazing facilities.

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From Katy Tur’s New Book – Unbelievable

It’s a good read and a quick read (took me less than two hours to finish).

This sounds like it is about Corey Lewandowski:

About a week after my July Trump interview, I went for a drink with a senior staffer. What did he think of Trump’s chances of making it to the convention? I asked. “One in ten,” he said. I told him about the unlikely way I got my assignment. He told me about his family back home. And with that I was ready to get on with my night. I looked at my watch. I had dinner with a friend.
I need to get out of here.
At the door of the restaurant, he had a question for me.
“Where can I go to meet thirty-something single women?”
“You have a wife and kids.”
“So what?”
I laughed the way you laugh when your friend’s grandparent makes a racist joke.
“I don’t know. I’ll see you later.”
I tried to forget the exchange. Nothing I hadn’t heard before. Also: men.
I don’t know what the staffer thought after that. He was nice for a little while. He’d text back quickly, trying to answer my questions. But he wasn’t entirely professional. He’d call at late hours, say disparaging things about women I worked with, comment on people’s looks, claim well-respected female reporters were “fucking” this guy or that one. He’d tell me that he could prove it because he’d seen “text messages.”
When the campaign sent water bottles and Trump towels to “sweaty Marco” Rubio, I texted the staffer to confirm it. His response: “You need some? I’m sure you get all sweaty sometimes too.”
At a campaign stop in Waterloo, Iowa, he bragged to Anthony and me about all the women who would want to sleep with him when he became Trump’s White House chief of staff. (So much for Trump’s chances being “one in ten.”)

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Parasha Haazinu (Deut. 32)

Haazinu consists of Deuteronomy Chapter 32 and is read between Rosh Hashanah (which starts Wednesday night) and Yom Kippur. Listen here.

* Det. 32:5-6. Moshe calls the Jews a “perverse and twisted generation” and a “vile and unwise people.” Is that anti-semitic?

* Det. 32:8: When the Most High gave the nations their inheritance,
when He divided all mankind, He set up boundaries for the peoples
according to the number of the sons of Israel.

It sounds like God is in favor of national boundaries and distinct peoples rather than all of just being brown.

* Deut: 32:15 “Jeshurun [Israel] grew fat and kicked;
filled with food, they became heavy and sleek.
They abandoned the God who made them
and rejected the Rock their Savior.
They made him jealous with their foreign gods
and angered him with their detestable idols.”

It sounds like God doesn’t like fatties. They disgust him. Their obesity reveals that they lack self control. You can’t trust them.

* “You have a fat wife… A fat woman is inherently untrustworthy as she is a sensualist, she sees no real difference between a pastrami sandwich and a dick in the mouth… The female Jew is particularly vulnerable to the zaftig seduction of the forbidden… So let’s start again. This is not your office and your wife would not be your wife if I came to her in the middle of the with a platter of cold cuts.” The House of Special Purpose, Fargo – Season 3 Episode 5

*Deut: 32:19: The Lord saw this and rejected them
because he was angered by his sons and daughters.
20 “I will hide my face from them,” he said,
“and see what their end will be;
for they are a perverse generation,
children who are unfaithful.
21 They made me jealous by what is no god
and angered me with their worthless idols.
I will make them envious by those who are not a people;
I will make them angry by a nation that has no understanding.

“28: They are a nation without sense,
there is no discernment in them.”

Another word for “discernment” is discrimination. No people that fails to discriminate will last long.

* 40 I lift my hand to heaven and solemnly swear:
As surely as I live forever,
41 when I sharpen my flashing sword
and my hand grasps it in judgment,
I will take vengeance on my adversaries
and repay those who hate me.
42 I will make my arrows drunk with blood,
while my sword devours flesh:
the blood of the slain and the captives,
the heads of the enemy leaders.”

This doesn’t sound like a message of love and inclusion.

* You are not going to see a fist fight at a Jewish wedding. At an Italian wedding or Irish wedding or latino wedding, you may well see a fist fight.

* We have to make a parnassah (living). What does that mean to you? How much moral flexibility does that give?

* Is the main reason that some minorities are afraid in America is that they subconsciously realize the majority would be better off driving them out?

Is this how they think subconsciously? They realize that the majority would be better off without them? I don’t know many Jews who think this way. Most Jews believe that they are an asset to America.

If minorities behave in a way that gives the majority an incentive to be rid of them, then it would make sense for these minorities to live in great fear of the majority discovering its group interests. Hence the rampant paranoia among minorities living in luxury and peace in America and all the lying by civil rights organizations and the massive gaslighting by MSM.

I suspect that the more convinced you are that the majority would be better off in America without your group, the more paranoid you will be about the majority developing its group interests. The less convinced you are that your group is a drag on the country, the more ease you will feel about whites discovering their group interests.

The more you hate the majority, the more you will fear them, and underlying that will be the fear that the majority would be better off without you and that one day it will wake up to its group interests.

It must be a horrible feeling when you realize that others are better off without you and your group. So naturally you hate them for being better off without you.

Wow, suddenly the behavior of organized minorities against America’s white Christian core make perfect sense.

When you do a Fourth Step inventory, you list off your resentments and fears. When you look at the lists, you notice that the people you resent are the people you fear and for the same reason — you’ve wronged them so you know that they have an incentive to hurt you and so you rationally fear them.

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‘The Secret Fear Plaguing The Unmarried, Untethered Orthodox’

Laura E. Adkins writes:

I did not grow up a religious Jew, but for my entire adult life, I’ve been a member of the Orthodox world. As a result, I’ve spent a lot of time in other people’s homes, with other people’s families; Orthodox life is built around the family, and Shabbat and holidays are desolate affairs if you’re by yourself.

Countless families and communities across the world have graciously opened their doors and tables to me. From the homes of close friends in my neighborhood to the home of an eccentric kabbalist-cum krav maga teacher in Israel, through the boisterous Chabad of Panama City and everywhere in between, every Shabbat and every holiday I’ve found a place amongst my generous fellow tribesmen and women.

I’ve never once been made to feel unwelcome. But I have also never forgotten that I am always a guest.

And while I pay my synagogue dues and give what I can to the communal institutions that have made me who I am today, and though I regularly host Shabbat and holiday meals of my own in my tiny apartment, there’s a little part of me that will always feel like a burden, a tiny voice in the back of my head telling me I’ve been given more than I can ever give in return.

It’s not a friendly voice. A child of divorce, I hate to need. I’ve been able to pack a dufflebag by rote in fifteen minutes flat since age eight. I have become a self-sufficient machine; my first word was not “mommy” or “daddy” but “cat.” I’m an introvert by nature, and at the end of the day, I live in my head much more than I do in the presence of others.

But the Orthodox Jewish world is no place for such singularity.

This point was driven home for me during a seminar course in college on religious leadership. Our first assignment was to tell the cohort a 10-minute narrative of our life and religious journey. When it came to her turn, a fellow Orthodox Jew from a wealthy coastal town who I’ll call Beth shared the story of a woman I’ll call Rebekah, a woman from her community who had no nearby Jewish family members of her own. Rebekah would come to Beth’s Orthodox home every Jewish holiday at the behest of her parents, who made room for this unmarried woman in their hearth.

When Beth was a child, she saw Rebekah’s visits as a burden; making space in the house, making space at the table, making space in the family for a virtual interloper during the pinnacle of family time seemed like a grand intrusion. But as Beth grew older, she realized that though it was never truly painless having her home opened to someone so different each and every holiday, she gained as much from Rebekah’s presence and unique persona as Rebekah did from her family’s hospitality.

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Forward: ‘In Leaving Orthodoxy, Tova Mirvis Voices Questions Many Secretly Harbor’

From the Forward:

I was not raised in modern Orthodoxy; I married into it.

And as I read Tova Mirvis’ memoir, The Book of Separation, it often felt as though I was reading my own misgivings and hesitations.

Her book opens with a chronicling of her first Rosh Hashanah, after leaving her marriage and Orthodox Judaism. Mirvis grew up in the modern Orthodox community, married within it, and raised her children as such. She has a deep appreciation for the customs and beliefs she has lived her entire life, but the knot of doubt that she used to be able to push aside – does God really care if I drive on Rosh Hashanah, eat a non-kosher piece of pizza, or daven with the established prayers, and even, do I believe in God at all – has only grown, and she can no longer live her life as a lie.

Mirvis delicately traverses a new world, and treats her old one, the one her children still live in with their father, with much respect and even love. She does not leave Orthodoxy for lack of love, but for lack of belief.

Like Mirvis, I have always lived with that knot of uncertainty; I have always questioned what in this religion is real, and what truly matters. I know I’m not alone.

As Mirvis sits in Rosh Hashanah services and questions her beliefs and God’s presence in her life, she looks at those around her in the synagogue and thinks, “Surely inside some of these minds burned this strange fire, these same doubt-riddled thoughts.”

I am not surprised that Tova Mirvis is no longer Orthodox. January 30, 2005, I interviewed her:

Luke: “Do you believe in God?”

Tova: “Yes.”

Luke: “Do you believe God gave the Torah?”

Tova: “I do. I think it’s more complicated… I don’t believe in the fundamentalist notion that he wrote it down and handed it off but I believe in an evolving dynamic chain of tradition. It has formed my life. It is complicated. I would guess that I don’t believe in it in the same terms that Wendy Shalit does.”

Luke: “How about in the terms that Maimonidies formulates in his eighth of thirteen required beliefs [the Jewish prayer Yigdal, which translated into English reads: ‘I believe with complete faith that the entire Torah now in our hands is the same one that was given to Moses, our teacher, peace be upon him.’]”

Tova: “Remind me.”

Luke: “That the Torah is divine. That every word of it is divine. And if a person was to say that a single word in the Torah is not divine, that that is outside permitted belief.”

Tova: “I don’t know. That’s a good question. Part of my Orthodoxy is that you don’t have to know all the answers. I don’t know. It’s a good question.”

Luke: “This was a question that obsessed the characters of Chaim Potok novels and it obsesses me.”

Tova: “What’s interesting about Orthodoxy is does the term mean sameness of belief? There’s little sameness of belief in Orthodoxy. There are basic tenets. I don’t think one could articulate an Orthodox theology that would apply across the board. It’s complicated and I live with that complication every day.”

Luke: “Orthoprax means correct practice. Orthodox means correct belief. Sorry to hone in on this, but would it be more accurate to call you Orthoprax than Orthodox?”

Tova pauses: “I don’t even know where to begin. No, I have no idea. I don’t know what those words mean. Is someone who belongs to an Orthodox synagogue and drives there [on Shabbat and festivals], is he Orthodox? I don’t know. Is one who davens three times a day but eats out [in non-kosher restaurants], is he Orthodox? I don’t do that, before that gets tagged on to me, but I don’t know. I don’t know what these terms mean. I don’t really think about them. I don’t know that there’s a need to define in that way.

“I am Modern Orthodox. I am liberal Orthodox. I am feminist Orthodox. But what does that have to do with my right to write fiction? The whole question of where writers are coming from is problematic and the least interesting way of looking at novels. I don’t know what my own personal beliefs have to do with it. Is it a credential test?

“People ask [a prominent Jewish author] if he believes in God. They want a yes or no answer. He thinks it’s not a yes-or-no answer but a discussion. To live in the Orthodox world is to be engaged in these questions and discussions and to wrestle with them and to be part of a conversation. It’s not to have all the answers. I just don’t believe that anyone does.”

Luke: “Are you familiar with Louis Jacobs?”

Tova: “Vaguely.”

Luke: “He was on the way to becoming Chief Rabbi of England in the early 1960s. They found a book he wrote in 1957 called We Have Reason To Believe where he accepted what is the universally held view in academic study of sacred text that the Torah is composed of different strands composed in different centuries and woven together over centuries. Because of that, he was thrown out of Orthodox Judaism.

“I bring that up because with your vast secular education, I am sure you are familiar with literary criticism and the asking of three basic questions: When was something written? Who wrote it? For what purpose was it written? If you apply those three basic questions to sacred text, you would come up with an answer completely different from that of traditional Judaism to its sacred texts. Do you wrestle with this?”

Tova, pauses: “Sometimes, but not to where I need to have the answer, to resolve it in my head. I think the same applies to issues of Orthodoxy and science.”

Luke: “Is Jewish Orthodoxy compatible with Modernity?”

Tova: “Yes.”

Luke: “So one can be authentically Orthodox and authentically Modern?”

Tova: “That’s what the Modern Orthodox movement is about. Modern Orthodoxy was founded on the principle that one doesn’t live in separate worlds where we do our Orthodox thing and then we do our Modern thing. We integrate them.”

Luke: “Do you think it is true?”

Tova: “Do I think that it is true?”

Luke: “Ontologically, ultimately? That you can be authentically Modern and authentically Orthodox and integrated?”

Tova: “I do.”

Luke: “I’m sure that much of what you learned at Columbia ran completely counter to your Orthodox Judaism?”

Tova: “I don’t know. It didn’t.”

Luke: “Did you ever take a class in Bible?”

Tova: “I didn’t. I regret that.

“I think these are interesting questions but they don’t have to do with fiction, with my fiction.

“I think of Wendy Shalit’s piece as a tzitzit-check, a sheitel-check. What are your credentials for writing. As a writer, I don’t pretend to have all the answers to the theological questions of Orthodoxy. I don’t pretend it in my life and I don’t pretend it in my fiction.

“I don’t think that writing from a place of certainty makes for the best fiction.

“I can discuss with you my own doubts though I don’t think that I need to. Orthodoxy is not always an easy package to hold together.

“I take issue with her argument that because characters struggle with communal norms and divine truths they are outsiders. I think she wants to do this to writers and to our characters. It is the second one that pisses me off more.”

After the interview, I exchanged some emails with Tova.

Eighty minutes after the conclusion of our interview, Tova wrote me:
I must tell you as well, in hindsight, that I have an isssue with many of your questions. Upon thinking about it, I wondered whether questions such as whether I believe in the one of maimonides 13 principles of faith are intended for discussion and thought, or to determine whether I’m really the insider I claim to be. if the former, then I truly am interested in the conversation and the ongoing exploration. But if its the latter, then I’d make the same objection as I make to her piece. Must we believe in the 3rd principle of faith, for example, to write legitimately about the ortjodox world. What if someone only believed in numbers 1-11? Does that disqualify them? And since its so on point, I’d love to quote The Ghost Writer, which I mentioned: “Do you practice Judaism? If so, how? If not, what qualifies you to write about Judaism for national magazines?” I’m feeling a little too much of Judge Wapter in the air.
I replied:
That was my favorite section of the Ghostwriter. I do not believe that you need to believe in anything to write on Orthodox Judaism or any topic. My questions on your beliefs were to find out where you are coming from. I realize this is a very sensitive area for many people… I had a fascinating discussion along a similar line with Alana Newhouse…in my book on Jewish journalism.
Later, I emailed Tova: “Why have you stayed Orthodox?”

Tova wrote back: “I’ve stayed Orthodox because it’s who I am, it’s my childhood and its my family, my parents and my children, and it’s part of all my memories. I’m Orthodox because I love ritual, because I love the texts, love the idea of a chain of ideas passed down from generation to generation, each one adding one more link. Because I love Shabbos, love that the chaos of my everyday life quiets down for those hours. Because sometimes when I least expect it, a cantorial tune, a word of a prayer will catch me off guard and move me, make me feel a longing for something deeper, fuller, higher. I’ve stayed Orthodox even though so many things about it anger me, so many things feel problematic and troubling and unresolvable. And I stay because the Orthodox world is so much wider than some people believe, because one can doubt and wrestle and observe and believe and that is all part of this tradition.”

Posted in Orthodoxy | Comments Off on Forward: ‘In Leaving Orthodoxy, Tova Mirvis Voices Questions Many Secretly Harbor’

Forward: ‘3 Ex-Orthodox Women Accuse Community Member Of Sexual Assault’

Yehuda emails:

So a few ex-Orthodox women claim that had unwanted sex with another ex-Orthodox guy.

I got it.

But why does the word Orthodox have to be used?

Just write: “Three secular Jewish women complain about another secular Jewish man”

Posted in Abuse | Comments Off on Forward: ‘3 Ex-Orthodox Women Accuse Community Member Of Sexual Assault’