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October 7, 2026

‘NAZA: The Real Story’ Gains Momentum as Counter-Film Challenges Gaza Documentary

As “NAZA” begins its U.S. theatrical release, opening at Laemmle theaters in Los Angeles this weekend, another film is gaining momentum: “NAZA: The Real Story,” made in response to the controversial documentary that has angered many people in Israel.

The new film challenges the accusations against the IDF by directors Yuval Abraham and Rachel Szor. It offers a dramatically different account of the war in Gaza, featuring interviews with IDF commanders and intelligence officers who describe what they say they witnessed and experienced during the war: tunnels beneath children’s beds and cribs, weapons and ammunition hidden inside huge teddy bears, and Hamas training rooms inside mosques stocked with weapons. The film also features operational footage and materials collected during the war.

“NAZA: The Real Story” focuses on the IDF’s efforts to avoid civilian casualties while fighting Hamas, portraying an army that takes extensive precautions before carrying out strikes. It argues that this is particularly challenging because Hamas operatives wear civilian clothing and operate from within civilian areas, making it difficult for Israeli forces to distinguish between combatants and civilians.

Behind the 48-minute film are three friends: Lt. Col. (res.) Roi Danino, Israel advocacy activist Ariel Averbuch and Hagay Gutman.

Gutman, who directed and edited the film, worked on it for only 12 days before its release. He said he could not simply sit by and do nothing while “NAZA” defamed what he called the most moral army in the world.

“The film makes blood libels,” he said in an interview with Channel 14 in Israel. “It drives me crazy that there are people who are tarnishing the reputation of our soldiers who sacrificed their lives. The people who went out on Oct. 8, put their lives aside, fought and did everything so that we could sit here now. We wanted to show the truth, to show it without apologizing.”

Gutman said he wanted to show what Gaza really looks like — “a hornet’s nest of terrorists” where, he said, everywhere you turn, you find terrorists and ammunition: in schools, kindergartens, mosques, hospitals and private homes.

One of the film’s central messages is that the IDF operates under strict rules designed to minimize civilian casualties. The commanders interviewed describe a lengthy process behind every strike, involving intelligence gathering, legal review and multiple levels of authorization. When a potential target is located near a school, hospital, clinic or mosque, they say, commanders cannot simply order an attack. There must be evidence that the site is being used for military purposes, and strikes in sensitive areas require additional approvals that can take hours or even days. At times, they say, a military unit had already left the area by the time approval was obtained, making the strike irrelevant.

The film also documents what it presents as the extraordinary difficulty of identifying Hamas operatives on the battlefield. Its commanders describe Hamas fighters moving through neighborhoods in jeans, T-shirts and baseball caps, usually pulled low to hide their faces, deliberately blending into the population. One commander explained that soldiers can sometimes suspect that a person is a Hamas operative but still be unable to fire until that individual actually opens fire.

Hamas in civilian clothing (Screenshot)

The film backs up those accounts with footage showing weapons and Hamas infrastructure hidden in civilian settings. Among the examples are anti-tank missiles found in a children’s room under a Smurfs rug, a kindergarten filled with weapons and covered with photos of children wearing Hamas uniforms. Hamas training compound located next to a kindergarten, and a shaft in the middle of the kindergarten’s yard. According to one of the commanders interviewed for the film, when IDF forces entered the area, two Hamas terrorists emerged from the shaft and fired an RPG, wounding five soldiers. Nearby, a playground funded by UNRWA is shown with a Hamas flag, while bags of rice and flour bearing U.N. markings were allegedly used as makeshift protection.

The commanders also describe Hamas as exploiting humanitarian aid and civilian areas. The interviewees said that Hamas seized supplies intended for civilians by force and prevented people from leaving combat zones, while embedding its fighters among the population. The result, they say, is an almost impossible dilemma for Israeli forces: determining who is genuinely a civilian, who is pretending to be one, who is acting as a proxy and who is a Hamas operative.

But the bigger question is whether “NAZA: The Real Story” will actually reach the audiences it is trying to influence. The film was released for free online and has already received over 30 million views, but there is no way of knowing exactly who those viewers are — whether they include people unfamiliar with Israel’s side of the story, journalists and opinion leaders, or primarily viewers who already support Israel and want some reassurance that Israel is on the right side. 

That challenge is particularly significant given the extraordinary reception “NAZA” has received in Italy. Following its theatrical release there, the film topped the Italian box office, even surpassing the rerelease of Marvel’s “Avengers: Endgame.” It grossed approximately $1.2 million in theaters on Monday and Tuesday alone, compared with about $400,000 for “Avengers: Endgame” during the same period. Its Italian distributor, I Wonder Pictures, initially planned only a three-day theatrical run, but extended it after strong advance sales and high demand.

The creators of “NAZA: The Real Story” made the film using their own resources. Some may dismiss it as Israeli propaganda simply because it presents Israel’s side of the story. But the film was not funded by the Israeli government, and its creators say their goal was not to produce a rebuttal for its own sake, but to put forward evidence and testimony that were missing from “NAZA.”

People often assume that a documentary tells the truth simply because it is presented as one, but every documentary is shaped by the choices of its creators — what they include, what they leave out and how they frame the material. That is the central challenge that Gutman, Averbuch and Danino pose to Abraham and Szor’s film – that there is another story that they simply chose not to tell.

“When you make a film in air-conditioned studios, far from the front line, it is very easy to arrange reality in black and white,” the narrator says in Gutman’s film. “It is easy to edit, easy to omit, and easy to create a false narrative about the most moral army in the world. But the truth is not found in editing rooms — it is found in the alleys, inside children’s rooms that were turned into rocket storage facilities, behind shafts dug beneath beds and inside the pit at the Kirya — the place where every operational decision is weighed against the scales of law and morality, even when facing the most brutal enemy.” 

‘NAZA: The Real Story’ Gains Momentum as Counter-Film Challenges Gaza Documentary Read More »

‘NAZA’ Proves Nada

When I heard that “NAZA” got a 25-minute standing ovation at the Venice Film Festival where it won the Special Jury Prize, it seemed this response was not organic. I watched “NAZA” on Sept. 30 in a Manhattan theater with an audience of about 60 people.  There was no standing ovation, though one man shouted, “We f—ing did this!” I think he meant America.

“NAZA” gets its title from the Israeli phrase for “Nezek Agavi,” or collateral damage. But “Collateral Damage” doesn’t have the same ring as “NAZA,” which as pro-Israel influencer Hen Mazzig pointed out, sounds like a cross between “Nazi” and “Gaza.”

The documentary has not a single official document nor a single person interviewed by name, or with a visible face. There are 24 people purported to be from Israeli intelligence, and their faces are darkened out. The largest claim is that it was approved to kill up to 500 Palestinian civilians for one Hamas target.

Had director Yuval Abraham been a serious documentarian interested in truth, he would have asked: Who was the target? Was it the Oct. 7 mastermind Yahya Sinwar or Mohammed Deif? He doesn’t ask. This allows Israel to look more evil.

Documentaries can be one-sided. They can include anonymous subjects. But to have every source be anonymous, to not name a single specific person targeted, and not name a single specific day of an attack demonstrates the director does not prioritize a truthful and serious look at what has taken place.

Genocide?

The ad for the film refers to “mass killing” and not genocide which is odd considering this has been the claim by many. For most of the film, there is no effort to claim there was a genocide. Ironically, showing that Israel was calculating the collateral damage, as well as one scene factoring in who had left after warnings, points to the evidence that it was not a genocide. Perhaps Abraham was troubled by this. He was able to get one subject to say it was a genocide. He doesn’t say it in a confident way, nor does he describe why it is a genocide. What did the other 23 intelligence officers have to say on this issue? 

Clip of Pres. Herzog’s Speech Is Edited To Demonize Him

On Oct. 12, 2023, Israeli President Isaac Herzog took questions from the media. “NAZA” includes a clip of him saying, “It’s an entire nation out there that is responsible” in reference to Palestinians.  Herzog did in fact say this sentence, and this clip is used to imply he meant all Palestinians should be killed. This is false. Abraham is betting that viewers are too lazy to go watch the actual press conference in which Herzog said some civilians were involved in the attack on Oct. 7 and decades ago could have risen up when Hamas staged a coup against Fatah. But in the press conference Herzog says Israel would be following international law. Asked again by a journalist if he will be holding the civilian population responsible, Herzog said they would abide by international law and every operation is reviewed legally. “NAZA” wants its audience to think Herzog said the IDF would act holding every Gazan responsible for Oct. 7, when this is false. Abaraham knows most viewers will not go check the source material.

I did not expect there to be scenes of Shani Louk’s corpse being spit on in the back of a car, half-naked and dead, or the Bibas children in tiny, child-sized coffins. We get that. But why not show scenes of Palestinian parents suffering at the loss of their children? Ask any American to name one Palestinian killed, and other than Hind Rajab, they likely won’t be able to name one. Why did Abraham not take the time to educate the world on the names of a few Palestinians killed, if he wants people to care about their suffering?

Netanyahu as the Only Obstacle to a Peace Deal

Israeli Prime Minister Benjamin Netanyahu is running again in elections on Oct. 27. It is no coincidence that the film comes out near the election. That’s fine. The film presents Netanyahu as someone who is an obstacle for peace. People are free to feel that he is or is not. But I’d like Abraham to let the world know what deal would be accepted by Hamas if Netanyahu had offered one. The answer? None. Hamas is only mentioned a couple of times in the film, downplaying its existence and atrocities while placing most of the blame on Netanyahu and Israel. Abraham doesn’t ask any of the 24 subjects if most Israelis no longer support  in a two-state solution after Oct. 7 because the answer would be “yes” and it would not allow him to paint the picture of Netanyahu as uniquely evil. And of course, Abraham does not include the clip of Hamas official Ghazi Hamad saying Hamas will do Oct. 7 again and again and are prepared to “pay the price.” He knows most viewers will not do their own research. Of course, there is also no clip of a Hamas official explaining that the tunnels were only for Hamas fighters not civilians.

It Appears that the Director Wants Israelis to Be Viewed as Nazis 

Abraham said in interviews he did no attempt to verify anything said by the people he interviewed. He has also said Israel has too much power and he hopes his film will help level the playing field through international pressure. One subject in “NAZA” says he could never understand how the Nazis did what they did, but now he does. There isn’t much elaboration, but it’s enough to light the fuse. 

Jonathan Glazer is an executive producer of “NAZA.” Glazer, who is Jewish, directed “The Zone of Interest,” a movie that erased Jews from the Holocaust and showed Auschwitz commandant Rudolf Höss and his wife going about their business as if Jews were not being slaughtered nearby.. At the Oscars, Glazer said that the film was meant to confront the present, not merely the past, and he said, ‘We stand here as men who refute their Jewishness and the Holocaust being hijacked by an occupation …” None of these ideas are new. They go back to Soviet propaganda from 1964-67 to make Israel go from being perceived as the David to the Goliath.

That Nothing Is Verifiable Is the Point

There is also a claim that an entire building was taken out because a low-level Hamas operative was there. Who was the operative? What was the building? When was the attack? Of course, these questions are unanswered. There is also a claim that Israel could have killed Hamas members in the daytime, but instead chose to kill them with their families. Once again, no names or dates are given. It goes without saying it is better to kill as few civilians as possible. Specific cases should be investigated in all wars, including this one. The film relies on throwing things up in the air, hoping they will land hard, because many in the public are uninformed and predisposed to believe the narrative that Israel is evil. 

What Will Be the Impact of “NAZA”?

It’s been reported the film could be streamed for free in November. Calls for the two Israeli directors to have their citizenship revoked will only have the result of making people more interested in the film and imagine there must be some incriminating evidence. It’s a poorly made propaganda film that would have had far more impact if done in a way that took journalistic standards into account. I will be curious to see the reaction of the Palestinian community and if they are offended by not being included. Critical thinkers who watch the film will raise the questions I have, but a majority of people watch documentaries not for the purpose of learning something new, but to reinforce the narrative they already believe, whether it is fact-based or not. “Naza” is not successful on any level as a documentary, but if judged on awards, and getting people who were already angry angrier, it very well may be.

‘NAZA’ Proves Nada Read More »

Jewish Businessman Takes Pro-Palestinian Group to Court … and Wins

For 19 months, Philip Krawitz, executive chairperson of South Africa’s Cape Union Mart Group of Companies, was the target of weekly protests, boycott campaigns and accusations that he was funding genocide and the Israeli military. Protesters outside the company’s stores called him a “genocide funder” and held signs reading, “How many children have you killed?” and “Hey Philip, we charge you with genocide.”

Then, in July 2024, Krawitz was warned by South Africa’s elite crime-fighting unit, the Hawks, that there was a credible threat to his life and that a hit was being planned. He was advised to leave the country temporarily. He went on a six-week vacation and, upon his return, hired full-time bodyguards and began traveling in a bulletproof vehicle.

That would probably have been enough for most people to simply pack up and leave permanently. Many South African Jews have already left the country for the United States or made Aliyah to Israel, among them his daughter. But Krawitz had no plans to leave. He has lived in Cape Town his entire life and loves his life there.

His grandfather, Philip Krawitz, founded Cape Union Mart in 1933, initially selling surplus army coats. Today, the outdoor and adventure retailer has about 270 stores across South Africa and employs roughly 3,000 people.

Krawitz joined the family business in 1970 after his father, Arthur, suffered a heart attack. At the time, Cape Union Mart was a single-store operation.

His business success has allowed him to give generously to causes he believes in, supporting vulnerable communities in Cape Town through the community-based, women-led NGO Ikamva Labantu, an organization that works primarily with disadvantaged communities in Cape Town townships. They offer many services including early-childhood development, afterschool programs for children, community kitchens and food assistance. He has also supported Youth Futures and other programs promoting coexistence between Jewish and Arab communities.

“I would be there with my wife and watch Jewish Israelis, Muslim Israelis and Christian Israelis sitting side by side, working together, enjoying life and being the best of friends,” he said. “It was truly beautiful to watch.” However, his involvement with one Israeli organization later became one of the reasons protesters accused him of supporting Israel’s military and began demonstrating outside Cape Union Mart stores.

Keren Hayesod, a global fundraising organization that supports humanitarian and social programs in Israel, has been part of Krawitz’s philanthropic work for many years, and he serves as its South African chairperson.

In 2014, he helped raise money for its Fund for Victims of Terror, which provides humanitarian assistance to civilians affected by terrorism in Israel. In recognition of his philanthropy and long-term leadership and devotion to Israel, the organization gave him the Yakir Award. He and the other recipients were invited to meet Prime Minister Benjamin Netanyahu at his office in Jerusalem, where a photograph was taken of Krawitz, his wife and Netanyahu. The photograph was later published in the Jewish press and used by critics to accuse Krawitz of being a major donor to the Israeli military.

“I have never given money to any army, including the Israeli army,” Krawitz said in a Zoom interview with The Journal. “That was absolutely untrue.”

Krawitz said that for much of his life, relations between Cape Town’s Jewish and Muslim communities were good, and he counted many Muslims among his friends. In 2018, he told the South African Jewish Report that he believed Jews and Muslims in South Africa could demonstrate to the world how the two communities could live peacefully together.

But he said that relationship has deteriorated dramatically over the past three years, as the war in Gaza intensified tensions.

“The Jewish community in Cape Town is approximately 12,500, but the Muslim community, in comparison, is very big and has hundreds of thousands of people,” Krawitz said. “Some people think that Black South Africans are antisemitic, but that’s completely false. I have many Black friends, and Black organizations are passionately pro-Israel.”

Krawitz also vividly remembers the day Nelson Mandela addressed Cape Town’s Jewish community at a synagogue shortly after his release from prison in 1990. Mandela spoke about his ties to the Jewish community and urged Jews to remain in South Africa, while acknowledging their connection to Israel.

“I stood there myself and heard the message firsthand. He said, ‘Please stay home and stay in South Africa, or go home’ — meaning go home to Israel. It was a very powerful message that I’ve never forgotten.”

Krawitz said that while he received support from the Christian community during the relentless attacks against him, he never heard from the Muslim community, including a Muslim leader he once regarded as a friend and hosted for Shabbat dinner.

As the demonstrations continued outside Cape Union Mart stores and protesters urged people not to shop there, Krawitz decided that enough was enough and filed a lawsuit in June 2025 against the Palestine Solidarity Campaign and several individual activists, claiming they engaged in defamatory and unlawful conduct. “It cost me millions of rands in legal fees, but I had to stand for what I believe in,” he said. “We Jewish people have to stand up for our rights.”

The case was heard by a three-judge panel of the Western Cape High Court in June 2026, and on Sept. 4, the court ruled in his favor. Judge Judith Cloete, writing for the full bench, found that the evidence did not support the allegations that Krawitz was funding genocide, the Israeli army or the war in Gaza. The court also found that he was not responsible for the killing of children. The judge criticized the protesters’ reliance on material found online, saying they had conflated internet reports and their own perceptions with facts.

The court prohibited the Palestine Solidarity Campaign and the other respondents from claiming that Krawitz or Cape Union Mart were funding genocide, the Israeli army or the conflict in Gaza, or that they were killing children or complicit in the killing of children. Protesters were also barred from preventing customers from entering Cape Union Mart stores and were required to comply with South Africa’s Regulation of Gatherings Act when demonstrating.

“I think it was a very good judgment. I have no problem with freedom of speech, I endorse it, but don’t call me a baby killer,” Krawitz said. “The court endorsed the right to freedom of speech, but it also recognized that there are limits to what you can say about another person. I think it was a very important judgment, and I hope it will become a landmark ruling that can be used in future cases.”

Despite the personal and monetary cost of the past several years, Krawitz has no intention of walking away from the causes he believes in. He said he plans to continue supporting humanitarian projects in Israel, particularly those that help civilians in times of crisis, provide emergency shelters and medical equipment, and expand educational opportunities for Jews and Muslims alike.

Jewish Businessman Takes Pro-Palestinian Group to Court … and Wins Read More »

Ynon Kreiz to Leave Mattel and Co-Lead Combined Paramount-Warner Bros. Discovery

Ynon Kreiz, the Israeli-born chairman and CEO of Mattel who led the company during the worldwide “Barbie” phenomenon and has spoken publicly about Israel and antisemitism since Oct. 7, will leave the toy company and join Paramount before becoming co-CEO of the combined Paramount-Warner Bros. Discovery company alongside David Ellison.

Kreiz, 60, will start at Paramount on Oct. 5. His appointment as co-CEO of the combined company will take effect when the merger closes. Ellison will remain chairman and CEO, while Kreiz will join the board and oversee day-to-day management and integration of the businesses.

Ellison will retain responsibility for long-term strategy, creative direction, talent relationships, strategic partnerships, technology and capital allocation.

“In Ynon, I’m adding a partner with strong leadership and the operating firepower this integration demands,” Ellison said in Paramount’s announcement. “It’s a division of labor built on our complementary strengths, with clear reporting lines and it lets me focus where I can contribute most: long-term strategy, the company’s overall creative direction, talent relationships, strategic partnerships, technology and capital allocation.”

The Warner Bros. Discovery transaction is expected to close Oct. 6. A judge approved a settlement resolving an antitrust lawsuit brought by 12 state attorneys general shortly before Kreiz’s appointment was announced. The transaction has been valued at $111 billion. The merger would put Kreiz near the top of a company containing Paramount Pictures, Warner Bros. Pictures, CBS, CNN, HBO, Nickelodeon, MTV, Comedy Central, Showtime, Paramount+, Discovery and other film, television and streaming properties.

Kreiz has led Mattel since 2018 and will step down as chairman and CEO effective Oct. 2. Condé Nast CEO Roger Lynch has been named his successor at Mattel.

His tenure included Mattel’s expansion into entertainment and its first theatrical release, “Barbie.” The Greta Gerwig-directed film starring Margot Robbie finished 2023 as the No. 1 movie at the worldwide box office, earned nearly $1.45 billion and became Warner Bros. Pictures’ highest-grossing film.

Less than a year after “Barbie” finished atop the worldwide box office, Kreiz discussed the strategy behind the film at a May 2024 Creative Community for Peace panel attended by The Jewish Journal.

“It was not even about making a movie,” Kreiz said. “It was about creating a cultural event from the very beginning. This was the goal to create a cultural event knowing what Barbie stood for, because Barbie is so much more than a doll, Barbie is a pop culture icon.”

Kreiz said Mattel wanted director Greta Gerwig to make something that did not resemble a conventional movie based on a toy.

“We wanted to break convention,” Kreiz said. “We didn’t want to do something that would be trivial or obvious.”

Mattel reported $5.35 billion in revenue last year, compared with $4.5 billion in 2018. Revenue remained close to flat over the previous five years. Kreiz took over a company that was losing money and returned it to profitability. Net income was $397 million last year, compared with $903 million in 2021.

The 2026 live-action “Masters of the Universe,” based on Mattel’s He-Man franchise has so far earned about $114 million worldwide. Before Mattel, Kreiz led Maker Studios, Endemol Group and Fox Kids Europe. Maker Studios was acquired by Disney in 2014.

On Oct. 12,2023, Kreiz was one of the over 1,000 figures in the entertainment industry who signed a CCFP petition condemning Hamas’ terror attacks. He said he received hundreds of emails and text messages from non-Jewish people expressing support for him, his family and Israel.

Kreiz was born in Ramat Gan and grew up in Ramat Hen and Ramat Ef’al. His Israeli background has also become part of his public presence in Hollywood since the Oct. 7 attacks. 

“People do take a position and stand up and make their opinion known,” Kreiz said about artists standing up for the Jewish people. “But from what I see and the people that I meet and where I spend my time, I still hear I see and I feel support for Israel. So we’re not alone.”

Asked whether entertainment companies should take public positions or cut ties with talent over statements about Israel, Kreiz said companies have obligations to employees, executives, shareholders and other groups, but said some issues fall outside ordinary corporate debate.

“Now sometimes it’s beyond debate and you can stand up against any type of hatred, racism, violence, abuse and all and other obvious social values,” Kreiz said.

He also said companies could act without making those actions public.

“Now I can tell you that certain companies took a hard line, other companies did things behind the scene without going public about it,” Kreiz said.

Kreiz was also asked about Billie Eilish and other artists who wore ceasefire pins at the 2024 Academy Awards. Kreiz said he could not speak for Eilish, but said some artists viewed the message as opposition to war rather than opposition to Israel.

“Many artists said, we are anti-war, not anti-Israel,” Kreiz said. “And this is where things get conflated. There’s misinformation, there’s confusion, there’s ignorance.”

Ynon Kreiz to Leave Mattel and Co-Lead Combined Paramount-Warner Bros. Discovery Read More »

Rabbis of LA | IDF Veteran Remembers October 7, 2023

A two-decade veteran of the Israel Defense Forces, and a guest of Rabbi Yanky Kahn, Cmdr Naor was as baffled as any American Jew why, on Oct. 7, 2023, some Israelis were loudly howling, “Free Palestine!” “I don’t know why,” he began. “But it feels like there is a group of people who always get in between the cracks in the Israeli society.  They make the gaps bigger and bigger because someone doesn’t like us to be united. I can tell you it is very, very sad. It makes people want to be only with your family.”

After Oct.7,” he said, “everybody was together in the beginning, but now everybody is starting to take care of their families – well, not everybody – but many people.” Rabbi Kahn, his host, spoke up: “Our message before Oct. 7 was you should never forget what Amalek did to us. We say every day ‘Don’t forget what Amalek did to us.’ Our job is not to figure out what Amalek did to us. Right now, by Yom Kippur, we should get together with everyone, make up with whomever it is, be united, be one, really one.”

Naor had an Israeli take. “We need to be worthy for the people who sacrificed everything for us to survive,” he said. “Every person who thinks ‘I am nothing, just one person. I don’t need to change much.’ Every person needs to get up in the morning and share these values with your kids. We need to be worthy. We need to be good to each other for the ones who died or were injured, mentally and physically, for Israel to survive. That is the whole point. From there, direct your life, your actions, everything you do, and aim at being one for each other. That is the whole point. It is not a slogan. It is true.”  

The 38-year-old told The Journal, “I have been all over Israel,” Naor said. “I never have seen anything like this (attitude).

“You used to see soldiers get injured. You used to see dead soldiers on the battlefield. But you don’t get used to seeing bodies of people who just went to a party beheaded. Or body parts falling out of cars, hands, legs. Too many of them. A lot of dead bodies all over the place without anything that makes sense that they are dead.”

He remembered asking a colleague at about 2 p.m. on Oct. 7, “what is this? Where are we? Are we in Occupied Territory? Are we still in Israel? What’s going on? Why is everybody dead?’ A lot was happening. My wife wanted to reach out to me, to search for me.

 “They tried to call me and I could not answer the phone because I was holding an old M16 that I had picked up from a police officer,” Naor said. “So they went to the last location I had told them. They went inside, and two of them got badly injured. I just waited. I understand everybody was dead. No one survived. My wife accidentally got the message I am dead as well, which is a different story.”

At that point, he thought he was not going to make it. “I became fearless. I never had been fearless like this in my life.” Death was within earshot. “I became fearless because I thought I am going to die. I mean to do everything I can, kill as much as I can from the terrorists before I go away from here. When I became fearless, it was around 3 p.m. We ran to every place we heard shots from the terrorists. Maybe some part of us wanted to get the bullet and finish with it. We were very tense. The people who got injured, they evacuate you to the hospital. If you don’t get injured, it’s difficult for your mind. You think maybe I can go now. Maybe I have done enough. I have rescued enough people. Maybe I have done my part. 

“I thought ‘Maybe I can go.’ But you can’t go because it is pulling you back. If you went, where would you go?”

Reaching deep into his memories, he said “what you want to do when you see all this mess, is you want to go to your wife and kids and hug them and stay home and do nothing. If you are looking for a reason, that is me speaking very honestly. I was looking for a reason in my mind to say that I did enough. I am not equipped. I don’t have what I need to fight.

“You think ‘maybe I have rescued enough people. It is time for me to go now, and let others – warriors who come – fight.’ This thought was in my mind after every rescue. But I could not let these thoughts manage me and go away.”

Desperation kept him going.

“I had to go back,” he said. “I knew that the people I just rescued needed help, dozens of them, screaming for help. Badly injured. You can’t go. It’s surrealistic. But you want to fight with terrorists – to kill them or get killed, just to finish this nightmare, to end this day and somehow they don’t hit me. None of the bullets hit my body. Everything went around me. We killed the terrorists. Some of them were raising their hands. If you tell me today that the terrorists on Oct. 7 raised their hands and I had to arrest them even if they are not holding a rifle, – you are taught when to shoot and when not to shoot.”

You can’t shoot someone who is raising his hands, but in the time he remembered, “I was holding this rifle in front of four terrorists who were surrounding me, I arrested them because I was remembering you can’t shoot at someone who is raising his hands.  This is unbelievable because a few minutes before they surrendered to me, you know what they did. But I only knew that a couple of days later. It was a big confusion within yourself, with your values, with what they teach you when to shoot, when not to, how to fight.”

Naor’s voice remained calm as he told his story. “It was a day when everything I had learned was mixed up – to a place where you need to get decisions, based on your values, on the things you see, the way you feel. Nobody tells you what to do. No mission, No intelligence. Everybody does whatever they want. When I finished this day, it was around 7 p.m. and getting dark.

“I was telling myself ‘Okay, thousands of soldiers are here. Now we are the monster here. We are controlling the fields. Most of the terrorists have died. At that point I allowed myself to pick up my phone, call to my wife, tell her I am alive and get informed by my friends about everyone I love.”

He lost many friends, including men under his command. “I lost my commander,” he said. “From that point we get to Oct. 8 where there were funerals, all the widows, all the kids. Every day there were memorials, mincha here, mincha there. Crazy days. It’s the beginning of the war. At that point, I became very sad.”

Rabbis of LA | IDF Veteran Remembers October 7, 2023 Read More »

The Virtues of Fresh Salads

While our sukkah is still up (too hot to take it down), it definitely feels like a time of transition for me. My eldest daughter Gabriella is off to Israel to begin her masters’ degree in social work. My middle daughter Alexandra is off to New York for her senior year of college.

I will miss going for coffee with my girls every morning, I will miss their banter and I will miss having them with me in the kitchen. They are my best helpers.

Even though my three girls will not be here with me, I will continue making their two favorite salads. Both are so light and satisfying, fresh and flavorful!

The first is an arugula and mixed baby greens salad studded with meaty garbanzos, silky hearts of palm and creamy avocado. The shallot dressing is light and tangy and so delicious. The second is made with heirloom cherry tomatoes and a ball of creamy burrata, with a dressing of good quality extra virgin olive oil and freshly squeezed lemon juice.

While the house will feel quieter, I’ll be grateful for the blessings of having my granddaughter and my nieces and nephews close by. And I’ll feel very virtuous eating fresh salads.

—Sharon

After weeks of holiday feasting and heavy meals, the new Jewish year is a perfect time to reset, to nourish our bodies with food that is wholesome and still tastes delicious. Sharon and I are both passionate about the art of salads. For us, a good meal always starts with several salads.

California has been experiencing a long hot summer and that has meant exceptional tomatoes. Wandering through the weekly farmers market, I found tomatoes in every shape, size and color. It’s October and they keep coming. I went overboard and bought far too many tomatoes, but not a single one went to waste. Sitting in the hot sukkah, everyone at the table appreciated the juicy and refreshing flavors of these sweet, firm tomatoes.

Growing up in a Sephardic home meant we never used store-bought dressing. My mother always made it fresh, with olive oil, lemon, salt and pepper and it went on just about everything. Like my mother, my Friday night salad has all the ingredients of an Israeli salad, but I jazz it up with preserved lemon and kalamata olives. For this salad, I like to add dried oregano to the lemon and olive oil dressing.

Depending on the salad, my mother sometimes added garlic or herbs, or a spoonful of Dijon mustard. I love to do that, too. It is especially good on crispy salad greens.

For a great dressing, the formula is simple: 3 parts oil, 2 parts vinegar or citrus juice, and 1 part flavoring, such as honey, shallots, soy sauce or mustard. Once you know the ratio, you never need a bottle again.

For this tomato salad, I wanted to bring out the natural fresh flavors of the tomatoes. So I made a dressing of finely chopped shallots, olive oil, red wine vinegar, lemon juice, a touch of honey (to soften the acid of the vinegar), dried oregano, salt and pepper.

I sliced tomatoes of every size and variety and left the small teardrop tomatoes whole, then arranged everything on a white platter, like a painting. Sometimes the best thing we can do is let the produce speak for itself!

Later, when the guests were gone, I ate the few leftover tomatoes on the platter and  I sipped the leftover dressing right off my plate.  It was that good!

—Rachel

Tomato Salad with Shallot Vinaigrette 

1-2 pounds tomatoes, assorted colors, sizes

1 large shallot, finely chopped

1/3 cup extra virgin olive oil

2 Tbsp red wine vinegar

1 Tbsp fresh lemon juice

1 tsp honey

1 tsp dried oregano

Salt and pepper, to taste

1 Tbsp capers (rinsed)

Whisk the shallot, olive oil, vinegar, lemon juice, honey, oregano, salt and pepper. Let the dressing sit for 30 minutes, so the shallot mellows.

Slice the larger tomatoes, halve the smaller ones and leave the small teardrops whole.

Arrange the tomatoes on a white platter, mixing colors and shapes. 

Sprinkle capers over tomatoes.

Spoon the dressing over just before serving. 

Arugula Salad

1 10-ounce bag baby greens and arugula

1 ripe avocado, diced

1 15-ounce can garbanzo beans, rinsed and drained

1 14-ounce can hearts of palm, drained and sliced into thin rounds

1 shallot, finely minced

3 tablespoons extra virgin olive oil

1 tablespoon lemon juice or white wine vinegar

1 teaspoon Dijon mustard

Salt and black pepper, to taste

In a small bowl, whisk together the minced shallot, olive oil, lemon juice (or vinegar), Dijon mustard, salt and pepper until smooth.

Place the baby greens and arugula, garbanzo beans and hearts of palm into a large salad bowl.

Gently fold in the diced avocado.

Pour the dressing over the salad, toss gently to coat the greens and serve immediately. 


Sharon Gomperts and Rachel Emquies Sheff have been friends since high school. Their cooking and storytelling project has grown into a devoted following on Instagram @sephardicspicegirls and on Facebook at Sephardic Spice SEC Food.sephardicspicegirls.com/full-recipes.

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Table for Five: Bereshit

One verse, five voices. Edited by Nina Litvak and Salvador Litvak, the Accidental Talmudist

And God said,
“Let there be light,”
and there was light. 

– Genesis 1:3


Rabbi Cheryl Peretz

Interim Dean, AJU’s Ziegler School of Rabbinic Studies

Before there was light, there was darkness. Before there was order, there was chaos. As the first act of creation, God brought light into that darkness.

The sun, moon and stars were not created until the fourth day. So, what was this light? Our sages imagined this light as something extraordinary – Or Haganuz, the hidden primordial light. The Talmud teaches that through this light, Adam could see from one end of the world to the other. According to Midrash, God eventually concealed this light, preserving it for the righteous. Maybe this light was never simply about illumination. It was about true vision – the capacity to see beyond what is immediately before us, to recognize possibilities not yet realized and to discover holiness even in the midst of darkness.

We live in a world that sometimes feels as if it has returned to tohu va-vohu, the pre-creation chaos. We see division, suffering, uncertainty and darkness. It is easy to become overwhelmed by what is broken and lose sight of what might yet be. Yet the Torah reminds us that darkness is not the end of the story. Creation begins precisely there. Perhaps Or Haganuz is not only a light awaiting some distant future. Perhaps fragments of that primordial light are entrusted to us, waiting to be revealed through our acts of compassion, courage, justice, and hope. Our task is not simply to wait for the light. It is to become the people through whom that hidden light shines.


Rabbi Aryeh Markman

Executive Director Aish LA, and CEO, Jewish American Summit

Is darkness a lack of light, or is light a lack of darkness? The answer is the first. Yet darkness is considered one of G-d’s creations. If darkness is merely an absence, how can it be created? In the morning prayers we say, “Blessed are You, Hashem … Who FORMS light and CREATES darkness.” What is the difference between forming and creating? Creating is something from nothing. Forming is taking existing matter and molding it into a new design. Some commentaries derive from this blessing that DARKNESS is a new creation from nothing, while LIGHT was formed from an existing entity!

How does that work? The Malbim explains that before the sun was created, when G-d said, “Let there be light,” a brilliant light filled the whole world. This light was sourced in the Light of all Lights, G-d Himself. G-d simply allowed His own light to filter down into physical form and illuminate the world. Hence, light was FORMED rather than created from nothing.

Darkness, on the other hand, was a brand-new creation. G-d, in His infinite wisdom, willed there to be an entity from which He could withhold His light. Hence the word CREATION.

In our lives, there are periods of light and darkness. Unfortunately, there is no way around that. But never forget: the light is always there, even when it feels dark. It is our job to bring G-d into our lives, and then, by definition, our lives will be full of light. Just as G-d intended!


Rabbi Tova Leibovic-Douglas

Founder of The Ritual House, www.theritual.house

It is with these simple words that the world begins to take shape. Yet, when we look more closely, they don’t entirely make sense. The sun, moon, and stars are not created until days later. So what exactly is this first light? Our sages imagine that this light was different. It was not sunlight, but something far more expansive, a light so vast that by it, one could see from one end of the world to the other. Our ancestors called it Or Haganuz, the hidden light. Some might understand it as the light of consciousness, an inner light that lives within each of us and within this chaotic world of ours. It gives us the capacity to see beyond what is in front of us and glimpse what might be possible. Imagine how deliberate it is that this light exists in our world even before the sun. Perhaps that is why the next thing we are told is, “God saw the light, that it was good.” From its very beginning, this light is connected with goodness. But what does it mean, then, to live in a world where this light is not always revealed? It means we live in a world that is challenging and filled with endless potential. Beneath moments of darkness and difficulty, there remains a light that was present from the beginning, waiting to be discovered in every breath, every person, every moment. Perhaps that is the work of a lifetime: learning to see the light that is already there.


Rabbi Tal Sessler

Temple Beth Zion

 During World War One, Rabbi Abraham Isaac Kook was stranded in London, where he encountered Rembrandt’s paintings at the National Gallery. Rav Kook famously associated Rembrandt’s extraordinary use of light with the Or Haganuz, the primordial light that, according to rabbinic tradition, God concealed for the righteous. Beauty, in this sense, intimates divinity. As the Psalmist exclaims: “How manifold are Your works, O Lord! In wisdom You have made them all; the earth is full of Your creations” (Psalms 104:24).

Hassidic thought speaks of the Or Ein Sof, the infinite divine light, as both memale kol almin, filling all worlds, and sovev kol almin, surrounding and transcending all worlds. Divine light is simultaneously immanent and transcendent, within creation and beyond it.

Light also became a metaphor for consciousness. The medieval Jewish mystic Rabbi Abraham Abulafia spoke of the “light of the intellect,” whereas Descartes appealed to the “natural light” of reason. Ingenious artists perceived another dimension of that primordial illumination. Van Gogh, with his luminous skies and fields alive with movement, painted the Shekhinah, the immanent divine presence, with his brushstrokes.

“Let there be light” may therefore describe more than a cosmic beginning. It is an enduring invitation to discern within beauty, reason, nature and human creativity glimmers of the metaphysical light from which creation first emerged.


Liane Pritikin

Public Speaker, Torah Teacher

 “Let there be light” might be the first AI prompt in history — l’havdil. G-d said something and then it happened. But if there’s only G-d, what is the AI — Himself? Who is G-d talking to?

I recently fell down an internet rabbit hole that led me to Avital Balwit, who wrote about a Silicon Valley running joke: tech researchers are “building G-d.” It used to seem hard to believe that G-d could keep track of everyone, everywhere, all at once. How could G-d be big and small at the same time? Once upon a time computers were the size of a room. Then they shrank to desktops, laptops, our wrists and will soon be a feature in our glasses. Eventually they may be invisible – l’havdil – just like G-d.

Yet if we look closely – if we search – we can “see” G-d. People often ask, why doesn’t G-d make himself more obvious? The classic answer: then there would be no free will. My answer is – how much more obvious does G-d need to be? “Light” is synonymous with clarity and understanding. We live in a world sorely lacking in either. False images created by AI and misguided artists dominate the narrative.  

Rabbi Dessler says that light refers to the recognition of the divine.  In the beginning G-d said let there be a recognition of me.  Who is G-d talking to? Us. May 5787 be a year full of clarity, understanding and recognition of G-d.  Let there be light.

Table for Five: Bereshit Read More »

Olympic Legend Moved By Hostage Painting

Olympic legend Dwight Stones and his wife, Lynda, were scrolling through social media when they came across an image that stopped them in their tracks: a painting of a father with his arms wrapped around his two children — except the children are nowhere to be seen. They immediately knew who the man was — Yarden Bibas — and who the children were: four-year-old Ariel and nine-month-old Kfir.

The entire family was kidnapped by Hamas from their home in Nir Oz, Israel, on Oct. 7. Shiri and the Bibas’ two children were later murdered, while Yarden was released in February 2025 after enduring unimaginable physical and emotional torture.

“The Bibas Family” is a small, 7.7-by-8.7″ painting by Israeli artist Anat Zehavi who lives in the Netherlands. 

“The painting went viral on social media,” Zehavi recalled. “Lynda saw it in a Facebook group, searched to find out who the artist was, and then messaged me, saying, ‘This is my painting.’”

By sheer coincidence, the couple happened to be visiting the Netherlands for a sporting event. They then traveled to Zehavi’s studio in The Hague to purchase the painting.

“She told me that when they saw the painting, they started crying. It moved them so much,” Zehavi said. “It’s crazy that someone wanted to buy it because it’s not an easy painting to look at. But Lynda told me they had to have it and she knew exactly where she is going to hang it.”

Dwight Stones, who was born in Los Angeles and is Jewish, has long been a strong supporter of Israel. At 18, he represented the United States at the 1972 Olympic Games in Munich, where he won a bronze medal in the high jump. But his Olympic experience in Munich was forever overshadowed by the massacre of 11 members of the Israeli delegation, who were taken hostage and murdered by members of the Palestinian terrorist organization Black September.

He would later compete in the Maccabiah Games in Israel and was inducted into the International Jewish Sports Hall of Fame in 2023.

Zehavi moved to the Netherlands after looking for an art academy. After completing her studies, she returned to Israel in 2001 and moved to Kibbutz Nir Oz, where she started a family.

She remained in Israel for several years, but 20 years ago, after the birth of her son, Dion, she moved back to the Netherlands.

Although Zehavi knows the Bibas family, she said she did not dare contact them about the painting. She noted, however, that Yarden’s mother shared the painting on her Facebook page.

Until the COVID-19 pandemic, Zehavi painted large oil paintings on canvas. But afterward, she felt something shift within her and completely changed her style and medium. She began painting on pieces of wood she finds on the street, cleaning and sanding them before creating what she describes as “anarchist art with strong political and social statements.”

One of these paintings was of Queen Elizabeth II, which Zehavi created after the Queen’s death in 2022. She depicted the Queen wearing a yellow jacket and striking the famous pose of legendary Queen frontman Freddie Mercury, with one fist raised in the air.

The painting became so popular that Zehavi began selling dozens of prints, eventually prompting her to open a shop.

“Ever since the Queen died, it’s as if she’s been working for me,” she joked. “I sell a lot of copies of the painting, both through my website and in the shop.”

However, Zehavi has no plans to create or sell prints of the Bibas family painting. She said she never intended to sell the original either; it was something she felt compelled to paint as a way of releasing some of the anger and sadness she felt after the Oct. 7 attack.

She also painted another victim of that day, Shani Louk, a 22-year-old tattoo artist who was kidnapped and murdered by Hamas after attending the Nova music festival. Zehavi depicted Louk with her long locks of hair, adding a tattoo along her arm that reads: “To be Jewish is to remember.”

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On Oct. 7, Reflections on Remembrance

Another memorial day has been added.

Tisha B’Av is the oldest — but certainly not the first.

What was, I wonder?

The first anniversary of the Akeidah, maybe. I imagine Isaac and Sarah huddling together, remembering the trauma, the fit that seized Abraham. The crazed look in his eyes, holding a knife above the head of the very son he’d prayed for.

Or maybe it was Noah and his family, gathering one year after the flood, remembering everything — and everyone — they had lost.

Or Adam and Eve, silently mourning Abel, their son murdered at the hands of his brother.

The Torah doesn’t tell us how our earliest ancestors marked the anniversaries of their losses.

But history does.

Historians tell us that after the Crusaders, on their way to liberate the Holy Land, ravaged Jewish communities in Speyer, Worms, and Mainz, those communities created memorials to mark the anniversaries of the slaughter. Yizkor prayers composed in the wake of those massacres became part of the traditions of Jewish remembrance that continue to this very day.

In the wake of the ultimate horror, two days of memory emerged: International Holocaust Remembrance Day, observed on January 27, the day Auschwitz-Birkenau was liberated by the Soviet army; and Yom HaShoah VeHaGevurah — the Day of Remembrance of the Holocaust and the Heroism — commemorated on the 27th of Nisan, its date chosen in connection with the Warsaw Ghetto Uprising of 1943. And on the Jewish calendar, Yom HaShoah comes just eight days before Yom HaZikaron, followed immediately by Yom HaAtzmaut — a powerful arc from destruction to sacrifice to rebirth.

Now another day of mourning: Shivah b’October — the seventh day of the month of October, a day of darkness and pain, tragedy and trauma.

We are still figuring out how to remember it.

There are countless videos and photographs, personal testimonies and memorials: to those who were murdered, tortured, and raped; to those who fell valiantly fighting to bring home the stolen; to those who died defending their families.

This is the first October 7th since the last remaining hostages came home.

But closure? Not even close.

The pain of that day is seared into our hearts. And its consequences? We will be living with them for years, maybe decades, to come. Rising antisemitism and the demonization of Israel from without. Finger-pointing, political infighting, unresolved anger and loss from within.

Here we are, left with our questions, our loss, our trauma, our pain.

How could this have happened? How do we rebuild? How can we ensure our own safety and, at the same time, maintain compassion for innocent Palestinians who have been failed repeatedly by their leaders — among them children who bear no responsibility for the failures and hatreds that preceded them?

This year, the secular calendar and the Jewish calendar come together, and our commemoration of October 7 falls right before Shabbat Bereishit, the Sabbath on which we begin reading our Torah again.

And right there, in the third verse of the first chapter, there is hope:

וַיֹּ֥אמֶר אֱלֹהִ֖ים יְהִ֣י א֑וֹר וַֽיְהִי־אֽוֹר׃

God said, “Let there be light”; and there was light.

God didn’t want there to be only darkness, so God created light.

And then we read:

וַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָא֖וֹר כִּי־ט֑וֹב וַיַּבְדֵּ֣ל אֱלֹהִ֔ים בֵּ֥ין הָא֖וֹר וּבֵ֥ין הַחֹֽשֶׁךְ׃

God saw that the light was good, and God separated the light from the darkness.

The light is good. It drives away the darkness. It brings clarity.

And yet it will never be only light. There will be darkness, too. There will be moments of darkness and forgetting, the terror and incoherence of the night.

But there is light.

And even as we mourn everything we’ve lost, even as we confront human depravity we will never be able to wrap our minds around and unimaginable pain, let us also remember the moments of hope and healing — moments that restore our faith in humanity’s promise.

The brave heroes who ran into the abyss trying to save lives: from IDF reservists who sprang into action to the Bedouin bus driver who saved more than 30 Nova survivors on that fateful day.

The everyday heroes — social workers, occupational therapists, psychologists — who are helping survivors rebuild their lives.

The allies who, in the face of unforgiving algorithms and hate bots, stand up for us and stand with us.

There is so much light.

And God knows — and we know, too — that the light is good.

On this Shabbat after our new day of mourning, let us give thanks for the light that remains. And then let us rise up with strength and courage to push back against the darkness and bring more light into our world.

Yehi or. Let there be light.


Rabbi Yoshi Zweiback is the senior rabbi at Stephen Wise Temple in Los Angeles.

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Rosner’s Domain | Remembering Oct. 7, Politically Speaking

Personal memory is an emotional act. National memory is a political act. There is no avoiding the need to recall this in a week when the personal and the national, the emotional and the political, converge: three years since the Oct. 7 massacre, and a three-week countdown to Election Day.

One may wish to keep the two apart. One may ask that memory remain pure, exalted above the political day-to-day with its twists and intrigues. That is a reasonable request where personal memory is concerned. It is a request that empties national memory of its meaning.

The Jewish people prides itself on its long memory. It remembers God’s instruction to Abraham to go to the Land, whether or not it ever happened. It remembers the destruction of the Temple, which happened, and happened again. It remembers the Return to Zion, the Crusades, the Expulsion from Spain, the Emancipation, the Holocaust, the War of Independence. Each of these memories is political. Each is the key to answering questions about our culture, aspirations, the very nature of the collective. The choice of what to remember, and the choice of how to remember, is a choice that draws on the past in order to shape the future.

Oct. 7 is a day that already reverberates powerfully in the consciousness of every Jew. But the meaning of it has yet to be deciphered. Of course, there is the great sorrow for those murdered on the day of the invasion, and for those killed afterward in the days of war. There are the wounds of the body borne by many, and the wounds of the soul borne by no fewer. There is the personal acquaintance so many Israelis have with the victims themselves, their families, their friends, in circles near and far. That acquaintance pulls toward the emotional act: toward standing with head bowed, toward shedding a tear, toward empathy with human hardship, toward awe at human courage.

On Tisha b’Av, Jews read the legends of the Destruction. On Yom Kippur, Jews read the story of the Ten Martyrs, the sages put to death by Rome. If you have imagination, if you have national feeling, these too bring a tear to the corner of the eye. Rabbi Yehuda ben Bava was cut “limb by limb and thrown to the dogs, neither eulogized nor buried.” The tongue of Rabbi Hutzpit the Interpreter was cast onto the garbage. Rabbi Hanina ben Teradion was burned with the Torah scroll. It is not hard to imagine the lament recited over them shedding the form of Rome and donning the form of Hamas, shedding the form of the days of Destruction and donning the form of the days of Rebirth. Yet it is worth remembering the difference between those days and these. Emotionally, a horrifying murder is always horrifying. Politically, murder by the Roman sovereign is not the same as murder by the Hamas invader. Jews who must submissively accept the empire’s sentence, defying it only through the stubborn preservation of their culture, are not the same as Jews who can fight for their lives, go to war, and exact retribution from the murderers.

This obliges them – us – to be exact about the meaning of the national memory. To find a way to channel it at the proper, gradual pace, from emotional shock to political action. 

Why was the Temple destroyed? In the various explanations offered by the Sages one can discern the political act. They took care to point the finger inward. They ruled that baseless hatred brought it about, or that the sins of the people of Israel brought it about. This is the necessary course when a nation is too weak to fight back: better that its people study Torah, preserve their culture and not try to provoke an enemy who cannot be beaten. And more: they pointed the accusing finger at those who were so intent on keeping the rules that they forgot the need to be wise. Rabbi Zechariah ben Avkulos, who refused to offer the Roman emperor’s sacrifice on the altar, is remembered as the one whose “scrupulousness … destroyed our Temple.” On its face, this is a contradiction. If sins brought about the destruction, one must keep the rules even more strictly. If excessive strictness about the rules brought about the destruction, one should loosen one’s hold on the rules. But only on its face, as Mesillat Yesharim teaches in drawing the lesson: “Thus you must not judge the piety of a deed by the deed alone, as it stands; you must turn this way and that, to every side the human mind can see, until you truly judge which is more fitting: to act or to refrain.”

“To act or to refrain.” This is a dilemma that haunts us today as well, in many contexts. It is a dilemma that must be faced from within the memory of what happened. A memory that carries political meaning, but not a memory with a single agreed-upon partisan conclusion. There will be those whom memory leads to reject the incumbent leadership; there will be those whom it leads to express renewed confidence in the incumbent leadership. There will be none – or at least there ought to be none – who drop a ballot in the box without thinking of the legacy left by the martyrs of this generation.

Something I wrote in Hebrew

Writing about the Electoral Threshold, here’s what I wrote:

In conclusion: This article is not meant to say “don’t vote for small parties” (because they stand no chance), or “vote for small parties” (because only if all supporters persist will they have a chance). This article is meant to say: know where the risk zone lies, and then make an informed decision. If your approach is “we are willing to take the risk” – for whatever reason – or “we are not willing to take the risk” – for whatever reason – act accordingly. And either way, do not blame the pollsters. When they tell you four or five seats, they are not saying “the party will pass the electoral threshold.” They are saying something much more modest and sobering: “The party passed in the poll we published today, but it is definitely in danger.” From here, it is up to you.

A week’s numbers

If most polls aren’t way off, our post-election season will be long and difficult.

A reader’s response

Joe Levy writes: “I can’t believe Israelis are going to reelect Netanyahu. Are you guys out of your mind?” My response: I know more than a handful of Israelis who’d use the exact same words before the 2024 U.S. election. 


Shmuel Rosner is senior political editor. For more analysis of Israeli and international politics, visit Rosner’s Domain at jewishjournal.com/rosnersdomain.

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