During the Yom Kippur fast this week a disconcerting and aggressive aspect emerged within a faction from the so-called “liberal” and “enlightened” camp. This organized and prepared group of radical secularists descended upon a public prayer complex in Tel Aviv’s Dizengoff Square. ironically, they unleashed their sacred fervor on a congregation whose sole desire was to honor the holiest day of the Jewish calendar.
While these aggressive protesters ostensibly argued that the court had forbidden sex-segregated mass prayer in public spaces, it became evident that their true agenda was to completely extinguish the act of prayer, preventing Tel Aviv from embracing any form of what they deemed “extreme religious messianism.” This sentiment was echoed by Tel Aviv’s mayor, Ron Huldai, and by opposition leader Yair Lapid, along with their allies in the progressive camp. One must ponder whether the outcome would have been different had a few Israeli flags not been placed as a makeshift divider among plastic chairs.
It is crucial to highlight that the court did not issue a directive explicitly prohibiting separate prayers; rather, it contended that the Tel Aviv Municipality had the authority to make such a demand. Even the mayor of Tel Aviv refrained from sending inspectors to enforce the municipality’s decision, as he too recognized the absence of a significant, clearly defined physical partition, and understood that there was no valid rationale for enforcement.
Glaring contradictions
Here, the glaring contradictions within this self-proclaimed enlightened group are on full display once again.
Isn’t this a display of hypocrisy and sanctimony from those who passionately advocate for freedom, liberalism, and tolerance every Saturday evening? Those who fervently caution against a “tyrannical regime,” “censorship,” and “suppression of freedom of expression?”
Moreover, these very individuals who warmly embraced separate prayers for Muslim men and women during Ramadan in Tel Aviv, and who championed provocative marches in Jerusalem in the name of freedom and liberalism, now appear shocked, appalled, and dismayed at the notion of separated prayer on Yom Kippur.
The hypocrisy and self-righteousness of these Tel Aviv “liberals” are facets of a broader tragi-comic narrative. The events of Yom Kippur have exposed the profound divide between Tel Aviv and the rest of the country, as well as between Tel Aviv and Judaism itself. It appears that in contemporary Tel Aviv, any viewpoint or movement can find a platform for self-expression and association, no matter how peculiar, extreme, or unconventional it may be – except for those that bear the scent of Judaism (and even Zionism, some may argue). Sadly, the pledge to relegate Judaism from the city’s public sphere is met with indifference from the entire progressive camp.
This becomes especially concerning when one considers that a segment of the secular colonialism coalition and a substantial portion of the broader progressive movement belong to the historical lineage of the Zionist left. This faction has long emphasized the significance of preserving the Jewish spirit and the traditions of Israel. While the early thinkers and architects of Zionism were far from Orthodox rabbis, the concept of Israel as a Jewish state was deeply ingrained in their hearts. They keenly understood that the Jewish character of the state forms the bedrock upon which the people of Israel establish their independent presence in the Land of Israel, and this essence cannot be erased.
While an extreme secular group confronted Jewish worshipers in Tel Aviv’s Dizengoff Square, it is particularly intriguing to remember the explicit words of Tel Aviv’s first mayor, Meir Dizengoff (for whose wife, Zina, the famous square is named), during a significant public gathering convened in 1933 at Beit Ha’am in Tel Aviv, which centered on the regulation of Shabbat.
“This isn’t solely a religious matter; it’s a question of public and national significance. Profaning the Sabbath in the public domain is strictly prohibited. Every nation possesses a treasury of beliefs, customs, and viewpoints that safeguard its identity. This constitutes a nation’s character, the very essence of its existence. Woe befalls the individual or a collective who distances themselves from their own people.
“We must remain vigilant against desecrating the Sabbath in the public arena, ensuring we do not exile ourselves from the community. In a Hebrew city, this transgression holds greater gravity than in a city of gentiles. Such a city demands a distinctive Jewish identity.”
Dizengoff further underscored, “We aspire for everyone to encounter Jewish values in the streets. If lawlessness prevails and everyone declares indifference toward Judaism, the nation’s identity will wither. […] Each Jewish immigrant should recognize that this is not Berlin or Paris. [...] Anyone who passes a synagogue on Shabbat with a cigarette and a bicycle tarnishes the sanctity of our streets.”
It appears that in Tel Aviv, there is hardly a trace left of the deeply-rooted Jewish tradition within the public sphere. Moreover, it seems that some in the city have lost touch with their Jewish identity. This is not solely about ignorance or a lack of knowledge regarding matters of Judaism and tradition; it pertains primarily to fundamental and ingrained Jewish conduct.
Even in the presence of differing opinions, we should not treat others as that group did – rudely, bluntly, impatiently, and aggressively.
The writer is a researcher and Israeli publicist. He holds a Ph.D in Political Studies.