The Idiot Sephardim: A Confrontation
between a Sephardic Student and a Yeshiva
University
Professor
I received this
quite disturbing letter through an intermediary who thought I could provide a
more effective response than he would be able to. It was written by a young man in the Brooklyn
Syrian Jewish community who currently attends Yeshiva University.
The letter is reproduced in bold characters with my comments following:
Earlier this semester in a course at YU
entitled "twentieth century hebrew literature" the professor felt the
need to tell the class that the "sephardim made no contributions to modern
hebrew literature because they were all poor and uneducated" (the period
in question is the twentieth century up until 1967)
I see here four claims:
1 all sephardim were uneducated
2 all sephardim were poor
3 sephardim made no contribution to modern
hebrew lit
4 because they were poor and uneducated
What would you answer to an idiot like this
guy?
- The letter expresses the racism of many
Ashkenazim that those of us who seek to articulate the worth of the
Sephardic heritage have heard far too many times. For those who believe that the anti-Sephardi
racism that I claim exists in the Ashkenazi-dominated Jewish world is some
figment of my imagination, I can assure you that things like this are
quite common.
- The YU professor completely ignores
the nature of 20th century Israeli Hebrew literature and where
it comes from. I have addressed the
matter in an article discussing the novelist Amos Oz: http://groups.google.com/group/Davidshasha/browse_thread/thread/7ba5fe94c5b77dd9
- The
remark by the professor presents us with two intertwined issues: Ashkenazi
Zionist intellectuals changed the rules of Jewish civilization as their
national project developed into a state.
Sephardic Jews were stigmatized and marginalized for their
understanding of Jewish culture and the way that culture had been mediated
for centuries by Arab civilization.
The harsh suppression of this culture was intended to draw a sharp
line between Arabs and Jews, while the unintended effect was to alienate
Sephardim from their own heritage which is now in a state of disrepair and
collapse. It undermined a
traditional Jewish expression that permeated Sephardic literature over the
course of many centuries, leaving Sephardi writers bereft of their native
literary heritage.
- As I
write in my article on Amos Oz, the “New” Jewish culture in Israel
that the professor alludes to is not “Jewish” at all: The “New” Israeli
culture represents an extension of Western European civilization.
- The
Israeli attempt to become “Western” is an odd thing given that European
Jews were for many centuries kept apart from cultivated intellectual
society. In response to this medieval
Ashkenazi Jews formed a religious Jewish culture that was hermetic and
sealed-off from the general society.
- It is
interesting to note here that, unlike the Ashkenazim, the Jews of the
Islamic world were indeed part of the cultural mainstream in their
societies and did not feel any need to cut themselves off from the wider
intellectual discussions that animated Arab civilization.
- With
the advent of Zionism a process of Eurocentric elitism gripped the Jews
who sought to emulate the very European Christians who had so cruelly
persecuted them for many centuries.
From Voltaire to Hegel the leading lights of European civilization
were contemptuous of Jews and Judaism.
And yet it was this largely Anti-Semitic civilization that was the
model for the Zionists in creating their culture.
- A
central feature of Modern European civilization was its tendency to
colonize what they considered to be “lesser” nations and cultures. In this process, the Europeans – and
along with them the Zionists – came to the Arab world where the roots of
the YU professor’s prejudices can be seen.
- The
Europeans – as the late Edward Said has shown in his classic 1978 book
Orientalism – saw themselves as superior to the natives and marked them as
inferior beings. So too did the
Zionists mark Sephardic Jews as their inferiors.
- And
yet – as I also point out in my article on Amos Oz – the Sephardim, over
the course of many centuries, were responsible for creating the lion’s
share of literate Jewish civilization.
In poetry, philosophy, religious studies, science, and various
other intellectual-cultural pursuits, the Sephardim laid out the
foundational post-Talmudic literature that was, prior to Zionism and the
founding of Israel,
the pride of Jews the world over.
- The
Zionist effect on Sephardic Jews was largely negative from a cultural
standpoint. Sephardim were deemed
inferior and uneducated even when the level of attainment of many
Sephardic elites was superior to many of the Eastern European Zionist
Bolsheviks who had never truly integrated into Western civilization.
- The
Ashkenazi religious leaders were caught in an even more complicated
quandary when factions and divisions grew in the wake of the Haskalah; a
cultural movement whose seeds were planted by Moses Mendelssohn (1729-1786)
in Germany, but which quickly became anathema to the rabbinic leadership
and devolved into a faction that rejected in quite emphatic terms the
rituals and beliefs of rabbinic Judaism.
- As the
Ashkenazim broke off into acrimonious factions, Sephardim retained their
traditional culture. But like their
Arab Muslim neighbors, the Sephardim struggled to maintain their heritage
in the wake of the European imperial project. The ascription of “stupidity” to
Sephardim stems from this transformation of Middle Eastern life.
- In
spite of this cultural bullying Sephardic Jews could continue to count important
historical figures like David Nieto (1654-1728) , Isaac Abendana (ca.
1640-1710), Hayyim Yosef David Azoulai (1724-1807), Moses Angel
(1819-1898), Elijah Benamozegh (1822-1900), Sabato Morais (1823-1897),
Israel Moses Hazzan (1808-1862), Haim Nahum Effendi (1872-1960), Yitzhak
Dayyan (1878-1964), and Matloub Abadi (1889-1970) among their rabbinic
leaders. These men all represented
the intellectual and ethical values of Maimonidean Religious Humanism at a
time when Ashkenazi Jews were caught in the crosshairs of many
controversies that tore communal unity apart.
- At the
time of Israel’s
founding Ashkenazi factionalism became institutionalized and continues to
plague the country. Religious
forces clashed with secular forces, Leftist partisans with Right Wingers, all
serving to problematize Jewish identity; a matter that remains unresolved
to this day as we see in our daily newspapers.
- The
nature of Hebrew literature was thus changed under the pressures of
Ashkenazi-Zionist hegemony. A seminal
figure like Yitzhak Shami (1888-1949), whose stories of native life in the
Middle East were ignored in the new state, is matched by later authors
like Shoshana Shababo (1910-1992), Shimon Ballas (1930-present), Sami
Michael (1926-present), Samir Naqqash (1938-2004), and the
recently-resurrected Jacqueline Shohet Kahanoff (1917-1979).
- These
writers, largely unknown to Jews today, vigorously represent the Sephardic
heritage in a time of great pressure and transition. Theirs was a literature that marked the
painful breakdown of an ancestral culture in both an existential as well
as a religious dimension. It
reflected the socio-cultural norms of a Judeo-Arab civilization that was
anathema to the Zionist project which marked the Arab as its primordial
enemy. This was the reason for its
suppression, but to say that there is no Sephardic Hebrew literature in
the 20th century is sheer ignorance.
- In the
indispensable writings and literary anthologies of Ammiel Alcalay, these
neglected authors have been restored to our consciousness. But the contentious nature of Zionism
has forced many Sephardim to turn their back on this scholarship. This Sephardic literature is not a
triumphal literature like much of Israeli Hebrew literature, but one of
critical reflection on Zionism and the tragic displacement of Sephardim by
the Ashkenazi onslaught.
- The
young student who wrote the letter we are examining has been raised in a
pedagogical environment – as evidenced by his angry confusion over how to
respond to his professor – that has completely removed the Sephardic
literary heritage from its curriculum.
Sephardic students of the past 50 years have no idea what Sephardic
culture is and who produced it.
- Instead,
the Sephardim have now allied themselves to one of the two major Ashkenazi
Orthodox denominations. They are
either Haredim or Modern Orthodox. We
can find no institutional exceptions to this rule in the current Sephardic
world.
- In the
case of a YU student we have to deal with the values of Modern
Orthodoxy. In Modern Orthodox
circles there is an arrogant sense that Sephardim, as I have said earlier,
are “poor and uneducated” even though Sephardim were the most important
producers of Jewish culture over the course of many centuries. In addition, the Hebrew literature of
the 20th century under discussion here is a literature that is
more Western in nature than Jewish.
- In
spite of this, there have been a number of important literary works by
Israeli Sephardim that Alcalay discusses in his book After Jews and Arabs: Remaking Levantine Culture. We have, for example, Yitzhak Shami’s
astounding novella The Vengeance of
the Fathers (1927), Yehuda Burla’s In
Darkness Striving (1929), Shimon Ballas’ The Transit Camp (1964), Sami Michael’s All Men are Equal – But Some are More (1974), Eli Amir’s Scapegoat (1983), Yitzhak Gormezano
Goren’s Alexandria novels (Alexandrian
Summer, 1978 and Blanche, 1986),
Albert Suissa’s Bound (1990), Ronit
Matalon’s The One Facing Us
(1995), and the rather complex matter of Sephardic identity in the novels
of the iconic A.B. Yehoshua, the most prominent of which, Mr. Mani (1989), is an epic work
dealing with Sephardi life in pre-1948 Palestine.
- These
books are not known to Sephardic students whose standard concerns are
those of Ashkenazi Orthodoxy. They
have been fed on a strict diet of the ritualistic Halakhah where they are
keen – in the SHAS style – to distinguish between Sephardi and Ashkenazi
customs. But the wider civilization
of the Sephardim is completely unknown to them.
- The
books of Rabbi Jose Faur, intellectually on a par with those of Emmanuel
Levinas (1906-1995), Abraham Joshua Heschel (1907-1972), and Joseph B. Soloveitchik
(1903-1993), the best-known Jewish thinkers of the 20th
century, are not taught to Sephardic students in their Yeshivahs. With this lacuna comes the relinquishing
of the classical Sephardic tradition from the Geonim to Elijah Benamozegh
and Sabato Morais to more contemporary figures like Matloub Abadi and the
poet Ezekiel Hai Albeg.
- The
Sephardic student – like the writer of the letter we are discussing – has
been raised in an environment free of Sephardic intellectual culture. On the one hand, Brooklyn Syrian Jews
are fiercely arrogant about their identity. They see their great wealth and social
status as marking them as important members of the Jewish world. And yet, on the other hand, the Jewish
world does not usually see them as they see themselves given their
profound ignorance of civilized culture.
- In a
certain sense, the YU professor is correct about the Sephardim being
uneducated – but not in the way he thinks.
Sephardim, through a complex process that has been mediated by
European colonialism and Zionism, have been marginalized and demoted from
their elite status in Jewish culture.
Having lost their historical culture, the Sephardim have become
beholden to the Ashkenazim who have convinced many of them that they are
not worthy and must acclimate themselves to the Ashkenazi tradition and
its agenda.
- In my
essay “Sephardi Typologies” I have discussed this sad state of
affairs. Indeed, the very fact that
a Sephardi student is matriculated in an Ashkenazi university like YU where
he can be demeaned by his professor in this repugnant manner is proof
positive that Sephardic culture is in a bad way. Sephardim are now beholden to Ashkenazim
for their access to Jewish institutions, a state of affairs that has been
reinforced by a leadership cadre in Brooklyn and Deal, New Jersey which
has ruled the community for the past half century with an iron fist, not
permitting any form of Sephardic self-knowledge. All attempts at trying to bring the
materials of Sephardic history and culture have been rejected with brute
force by a leadership that has no moral compunction in its actions.
- This
has led not only to historical amnesia, but to a general lessening of
intellectual and moral values in the community. The Brooklyn Syrian Jewish community is
basically unlettered in comparison to its Ashkenazi neighbors and has
turned a blind eye to unethical behavior.
After many decades of defeatism and self-contempt, the Brooklyn
Syrian Jews have largely relinquished the propensity for intellectual
advancement as they have been rigidly controlled by a group of
unaccountable lay leaders whose priorities run counter to the Jewish
tradition.
- When a
young Syrian Jew is brought face-to-face with a YU professor who says that
Sephardim are inferior, the student is shocked and dismayed. And yet the student has no
consciousness and, more importantly, no knowledge that would aid him in
his burning desire to respond forcefully to the impugning of his community
and his character as a Sephardic Jew.
- This
outrage, at least in my experience, is a rare thing. Most Brooklyn Sephardim are content to
acquiesce to Ashkenazi hegemony and emphasize the minor ritual differences
and the uniqueness of their Arab food and music. When it comes to strictly intellectual
issues, Sephardim routinely defer to the Ashkenazim who they unthinkingly see
as superior. Those who defy this
consensus, the present writer included, are demonized and turned into
social pariahs.
- This
happened in the case of Matloub Abadi who was forced out of the rabbinate
and out of the educational system of the community by Isaac Shalom. It was the also case with Ezekiel Hai
Albeg, perhaps the last authentic representative of the classical
Andalusian Jewish poetic tradition in the Sephardic world. Albeg, in addition to writing many
Pizmonim and editing the Siddurim and Mahzorim still used in the Brooklyn
Syrian Jewish community today (his name appears on the title page of these
books), authored an exquisite maqama (a rhymed-prose literary text
interspersed with metrical poems) about his childhood in Baghdad called in
Hebrew Kenaf Renanim. This brilliant writer left Brooklyn
for a job as an insurance salesman in Encino,
California where he lived for many
years. Most importantly there is
the vexing case of Jose Faur who now left Brooklyn
for Israel. His important scholarship on the
Sephardic intellectual tradition remains decidedly outside the mainstream
of a community that has no grasp of its vital importance for Sephardic
continuity. These cases show the
way in which any attempt to promote the Sephardic heritage has been
fraught with danger and difficulty.
- It is
a widely-accepted idea that Sephardim are an enfeebled community that has
nothing to contribute to Judaism and to Jewish life today. This idea is based on a combination of
Ashkenazi racism and a profound lack of understanding of the classical
Jewish civilization. With or
without the participation of contemporary Sephardim, the vast archive of
Jewish civilization is permeated with the contributions of Sephardic
writers and thinkers. Even during
the troubled period in contemporary Israel,
as Ammiel Alcalay has expertly shown in his books and articles, Sephardic
voices remained passionate and, for those who wish to hear them, have not
been completely silenced.
- I once
told my good friend Kay Kaufman Shelemay, professor of Ethnomusicology at
Harvard University and the author of the classic study of the Brooklyn
Syrian Jewish community Let Jasmine
Rain Down: Song and Remembrance Among Syrian Jews (1998) – a text not
studied by the students of the community such as the writer of this
letter, that the people who would be most interested in reading her book
would lack the intellectual skills to read it, but those who were
intellectually capable of reading it – the Ashkenazified Sephardim – would
have no interest in it.
- The
process of Ashkenazification in the Sephardic community has led to complex
psychological problems involving the Sephardic heritage. Their heritage reduced to a small number
of customs and non-intellectual matters such as food and music, young
Sephardim have little idea the riches that their progenitors have
produced. And because of a
pedagogical system that has been formed under the iron hand of Ashkenazim
and their Sephardi lackeys, the Sephardic student has been trained in the
fine art of self-hatred and self-ignorance without often knowing exactly
how it all happened and what it means.
- In
closing, I would say that the YU professor is right and wrong at the same
time. The Sephardim who are in his
class are likely ignorant of many things in comparison to their Ashkenazi
peers. This ignorance comes from
the social stigma in the Brooklyn Syrian Jewish community against all
things intellectual. Intellectuals
are treated with contempt while anyone with a big bank account is seen as
a saint. Yet what the professor
misses is the socio-cultural process that has led to this unfortunate
state of affairs.
- From
the rejection of the Sephardic heritage has come an adoption of the
Ashkenazi culture and an inferiority complex that leaves the Sephardic
student questioning his own identity.
In Israel
this is a process that has been nationalized and not just
institutionalized. The Israeli
Sephardim were forced to relinquish their ancestral culture and many were
never able to replace it. Unlike
American Sephardim, Israeli Sephardim – many of whom have come to America
bringing with them the Sabra hubris and Israeli cruelty that has infected
the American Sephardic community in some extremely unfortunate ways – faced
prejudice and social hurdles that told them that they were inferior to
European Jews. Having fewer
economic, social, and political resources, Israeli Sephardim were forced
to acculturate to the Ashkenazi hegemony.
This led to a transitional phase for both Sephardim and for Jewish
civilization more generally.
- This
transitional state can be seen in the malaise and dysfunction of contemporary
Jewish civilization and its replacement by European values and ideas. Only by returning to the classical Jewish
civilization can Israel
and the Jewish Diaspora rediscover its authentic identity and find its
true place in the family of nations.
Some Resources to
Learn More about Modern Sephardic Hebrew Literature
Ammiel Alcalay, After
Jews and Arabs: Remaking Levantine Culture (University of Minnesota Press,
1993)
http://www.amazon.com/After-Jews-Arabs-Remaking-Levantine/dp/0816621551/ref=sr_1_1?s=books&ie=UTF8&qid=1325254366&sr=1-1
Ammiel Alcalay, editor, Keys
to the Garden: New Israeli Writing (City Lights, 1996)
http://www.amazon.com/Keys-Garden-New-Israeli-Writing/dp/0872863085/ref=sr_1_1?s=books&ie=UTF8&qid=1325254462&sr=1-1
Ilan Stavans, editor, The
Schocken Book of Modern Sephardic Literature (Schocken, 2005)
http://www.amazon.com/Schocken-Book-Modern-Sephardic-Literature/dp/0805242287/ref=sr_1_1?s=books&ie=UTF8&qid=1325254503&sr=1-1
Gil Hochberg, In Spite
of Partition: Jews, Arabs, and the Limits of Separatist Imagination (Princeton
University Press, 2007)
http://www.amazon.com/Spite-Partition-Imagination-Translation-Transnation/dp/0691128758/ref=sr_1_1?s=books&ie=UTF8&qid=1325254570&sr=1-1
Yitzhak Shami, Hebron
Stories (Labyrinthos, 2000)
http://www.amazon.com/Hebron-Stories-Henry-library-Sephardica/dp/0911437940/ref=sr_1_1?s=books&ie=UTF8&qid=1325254675&sr=1-1
A.B. Yehoshua, Mr.
Mani (Doubleday, 1992)
http://www.amazon.com/Mr-Mani-Harvest-Translation-Yehoshua/dp/0156627698/ref=sr_1_1?s=books&ie=UTF8&qid=1325254732&sr=1-1
Ronit Matalon, The
One Facing Us (Henry Holt, 1998)
http://www.amazon.com/One-Facing-Us-Novel/dp/0805061851/ref=tmm_pap_title_0?ie=UTF8&qid=1325254819&sr=1-1
Sami Michael, Refuge (Jewish
Publication Society, 1988)
http://www.amazon.com/Refuge-Novel-Sammy-Michael/dp/0827603088/ref=sr_1_1?s=books&ie=UTF8&qid=1325254887&sr=1-1
Yehuda Burla, In
Darkness Striving (Institute for Hebrew Translation, 1968)
http://www.amazon.com/darkness-striving-Yehuda-Burla/dp/B0006FF1E4/ref=sr_1_1?s=books&ie=UTF8&qid=1325254949&sr=1-1
Deborah Starr and Sasson Somekh, editors, Mongrels or Marvels: The Levantine Writings
of Jacqueline Shohet Kahanoff (Stanford University Press, 2011)
http://www.amazon.com/Mongrels-Marvels-Levantine-Writings-Jacqueline/dp/0804769532/ref=sr_1_1?s=books&ie=UTF8&qid=1325255048&sr=1-1
David Shasha