#yeshayahu

[protectionsquad24601]

I don't think people understand how intrinsically Jewish the Les Misérables musical is. The writers of the original French musical were Claude-Michel Schönberg (Hungarian Jew), Alain Boublil (Sephardic Jew), and directed by Robert Hossein (Moldovian Jew). Schöneberg also composed the music. It was adapted into English by Herbert Kretzmer (Lithuanian Jew).

The lyrics include many references to Jewish beliefs and values. Schöneberg said in an interview, "When I’m writing a show there is always a part that is typically Jewish."

However, the one that sticks out to me especially is a line from the Epilogue:

"They will live again in freedom,

In the garden of the Lord;

They will walk behind the ploughshare,

They will put away the sword."

The origin of the phrase - specifically, the bit about 'ploughshares' and 'swords' - can be traced back to a nevuah (prophecy) by Yeshayahu (Isaiah), a Jewish navi (prophet) from the sefer Yeshayahu (Book of Isaiah). (Sorry, yes, I insist on the Hebrew words first.)

"The Torah will go forth from Tzion (Zion) and the word of Hashem from Yerushalayim (Jerusalem)... They will then cut their swords into ploughshares, and their spears into pruning knives. No nation will lift a sword against the other, and they will no longer learn warfare."

This is a quote about the 'end of days', and the idea of a peaceful paradise free from war was emulated in the song to convey a similar paradise for our barricade boys, the casualties of the June Rebellion. This is only one of the many examples of Jewish themes and references in the Les Misérables musical!

[todaysjewishholiday]

27 Menachem Av 5784 (30-31 August 2024)

Shabbat shalom! Sabado bueno! Gutt shabbos! It is once again Judaism’s holiest and most significant holiday. We welcome shabbat with candles and song and then end our time in this holy temporal sanctuary with a feast for the senses at havdalah: the taste of wine, smell of spices, sight and feel of the multiwicked candle’s flame, and sound of the blessings. May the day of rest help steady you. This particular shabbat is a Shabbat Mevarchim, which is the Shabbat on which we offer a blessing upon the coming month. This blessing is recited in many communities following the Shabbat mourning Torah reading and is as follows:

May the One who performed miracles for our ancestors and delivered them from slavery to freedom, speedily redeem us and gather our dispersed people from the four corners of the earth, uniting all of Israel, and let us say, Amen. (Amen). Rosh Chodesh Elul will be on the third and fourth day of week, which come to us for good. May the Holy One, blessed be HaShem, renew it [the month] for us and for all G-d’s people, the house of Israel, for life and peace (Amen), for gladness and for joy (Amen), for deliverance and for consolation, and let us say, Amen. (Amen)

The practice of blessing the coming month helps situate us in time and in the cycle of the seasons created by the turning of the earth and the interlocking orbital dance of sun, earth, and moon. It offers us an opportunity to look forward to and prepare our kavanah for the upcoming lunar cycle and its special observances and commemorations. And blessing gives us an opportunity for profound gratitude for the moment we find ourselves present in now and lets us collectively express our wish for future healing and joy. May the coming month of Elul be to you for good!

The parashat hashavua is Re’eh in Devarim, which offers an overview of some of the most foundational mitzvot of the Torah in preparation for the ritual of blessings and curses on Mount Gerizim and Mount Ebal. The prohibition on idolatry, the principles of kashrus, the cycle of the shmita and yovel years, and the core pilgrimage festivals are all reviewed for the whole community. Moshe offers special attention to the duty of tzedekah — for those with surplus to share with those who don’t have enough. Moshe emphasizes that the halakhically enumerated tithes and debt cancellation aren’t enough:

For there will never cease to be those in need in your land, which is why I command you: open your hand to the poor and needy kindred in your land.

The haftarah is another passage of comfort to the exiled Israelites from Yeshayahu haNavi, assuring them of HaShem’s love and abundant generosity. Like the Torah portion, it emphasizes that G-d provides for all of our needs without expecting payment. The least we can do is take care of each other.

Just a few days remain in the month of Av. Then we will enter Elul, the preparatory month for the high holy days, during which it is said that our divine sovereign comes down from the heavenly throne and joins us in the field of our daily lives. With HaShem coming close to us it is easier in this season for us to draw close to HaShem, if we wish to do so. Elul is a time to consider what we’ve learned in the past year— what we’ve done right and where we’ve gone wrong— and to seek guidance as we move forward into a new Hebrew year and offer our accounting on Rosh HaShana and Yom Kippur.

[bakrishna]

[anaxerneas]

The idea of ethical mitzvoth, however, now becomes an oxymoron for Leibowitz. An act is either religious or ethical. Even “You shall love your neighbor as yourself,” is to be regarded as a mitzvah, not as an ethical precept. The key phrase in the verse containing this commandment for Leibowitz is that which follows immediately to end the verse: “I am God.” It is a duty towards one’s neighbor that is based on man’s position before God, not his position before his fellow man.

The question that arises, however, is whether in the case of ethically motivated acts that coincide with mitzvoth, a Jew ought to have instead performed the act for religious reasons – a position that would not leave much room for a religious person to perform an ethical action. Indeed, it would seem that if one wishes to perform the mitzvah of, for example, “loving one’s neighbor,” one ought not to be acting based on ethical motives. As such, it is not clear what becomes of the legitimacy of the ethical realm for a religious Jew, since every ethically motivated act constitutes a missed opportunity for the worship of God. Each act ought to be religiously rather than ethically motivated, even when the mere act itself would be the same. While it is not as if one who is ethically motivated can sincerely transform that ethical motivation into a religious one, it seems as if becoming the type of person who naturally acts religiously in such cases would have to be the ultimate aim for Leibowitz. This would not deny all value to ethically motivated acts, but it certainly seems to problematize those that coincide with specific mitzvoth for Jews qua Jews. Though happily the demands of the two realms often coincided, Leibowitz’s picture, it seems, leads to the problematic conclusion that ultimately a Jew ought not to be ethical, but instead religious.

Daniel Rynhold, Yeshayahu Leibowitz

I don't think Leibowitz's dichotomy between the ethical and the religious can do justice to the command not to oppress the foreigner, with its appeal to empathy ("for you were strangers in the land of Egypt"). And even the not-so merciful commands to blot out the memory of Amalek or other Canaanite tribes feel the need to remind the Israelites the violence they faced from those groups.

[jewishtwig]

Do you have any recommendations for lists of Hebrew names? The ones I've been looking at have been pretty mixed in quality especially with meanings. Much love and thank you in advance! Your blog means a lot to me as someone pursuing conversion 💖

Hi! Names are HARD! As you've found, they are extremely subjective!

I will say, for Hebrew names, it's definitely best to look at Jewish websites rather than generic name lists. I haven't used these myself, but Aish has "boy names" and "girl names," as does Chabad ("boy" "girl"). The Chabad one includes context for the name origins where relevant, which is neat!

If these don't work for you, could you tell me a little more about what you want in a name? You mentioned name meanings; what sort of meaning are you going for? Do you want a name that is traditionally gendered a certain way? Any names you have on your list already?

Good luck!! I'm so glad you enjoy my blog, and I am happy to help in any way I can! 💙 

[eclipse-strider]

Chase the Jews out of every country so they flee to Israel, and then vilify them for living in Israel.

Put Israel under constant threat of annihilation, making mandatory conscription a necessity, and then use that as an excuse to declare that “there are no civilians in Israel,” that the entire population is guilty, their lives and human rights forfeit, for being “complicit” in their own survival.

[cavalierzee]

Israeli Soldiers: We Will Erase and Destroy Gaza

Israeli soldiers holding signs that together read:

“We are the soldiers of the Jewish people’s army from right and left. We won’t take off our uniforms until we erase and destroy Gaza.”

In Israel, genocide is mainstream.

By Yeshayahu Leibowitz

[curiositasmundi]

[...]

È opaca la denominazione dello Stato, definito ebraico pur essendo abitato per oltre il 25 per cento da non ebrei (arabo-palestinesi musulmani e cristiani, cristiani non arabi, drusi, beduini, ecc.). È opaca la formula che descrive Israele come “unica democrazia in Medio Oriente”, perché la democrazia non si concilia con l’occupazione coloniale o l’assedio dei palestinesi. È opaca la forza militare di Israele, che dagli anni 60 dispone di un armamento atomico senza mai ammetterlo. Secondo il giornalista Seymour Hersh, Tel Aviv ha già minacciato una volta l’uso dell’atomica, nella Guerra del Kippur del 1973 (The Samson Option, 1991).

Ma più opaca di tutte le politiche è l’esistenza di una lobby sionista estremamente danarosa e attiva – soprattutto in Usa e Regno Unito – che fin dalla nascita dello Stato di Israele sostiene le sue politiche di colonizzazione, e che oggi appoggia l’ennesimo tentativo di svuotare la Palestina dei suoi abitanti. Si dice che Netanyahu sta spianando Gaza e attaccando anche la Cisgiordania solo per restare al potere, senza un piano per il futuro. Quasi un anno è passato dalla strage perpetrata da Hamas il 7 ottobre, e una rettifica si impone. È vero che Netanyahu teme di perdere il potere, ma un piano ce l’ha: la pulizia etnica in Palestina.

La lobby sionista ha istituzioni secolari negli Stati Uniti e Gran Bretagna e filiali ovunque. Influenza i giornali e li monitora, finanzia i politici amici. Denuncia regolarmente l’antisemitismo in aumento, mescolando antisemitismo vero e opposizione alle guerre di Israele. Nei Paesi europei operano vari gruppi di pressione tra cui l’Ong Elnet (European Leadership Network).

È chiamata a volte lobby ebraica, ma con l’ebraismo non ha niente a che vedere. Ha a che vedere con il sionismo, che è una corrente politica dell’ebraismo e che dopo molti conflitti interni ha finito col pervertire la religione. È nata nella seconda metà dell’800 e culminata nei testi e negli atti fondatori di Theodor Herzl e Chaim Weizmann. Per il sionismo politico, l’ebraismo non è una religione ma una nazione, uno Stato militarizzato, edificato in Palestina con uno slogan che falsificando la realtà era per forza bellicoso: la Palestina era “una terra senza popolo per un popolo senza terra”, data da Dio agli ebrei per sempre. Secondo il filosofo Yeshayahu Leibowitz, che intervistai nel 1991, Israele era preda di un “nazionalismo tendenzialmente fascista”. Non stupisce che Netanyahu e i suoi ministri razzisti si alleino oggi alle estreme destre in Europa e Usa.

Non tutti gli ebrei approvarono la ridefinizione della propria religione come nazione e Stato. In parte perché consapevoli che la Palestina non era disabitata, in parte perché la lealtà assoluta allo Stato israeliano imposta dalla corrente sionista esponeva gli ebrei della diaspora a sospetti di doppia lealtà.

Indispensabile per capire questa fusione tra religione e Stato militarizzato è l’ultimo libro di Ilan Pappe (Lobbying for Zionism on Both Sides of the Atlantic, 2024). Lo storico racconta, proseguendo lo studio di John Mearsheimer e Stephen Walt sulla lobby (2007), la nascita del sionismo nella seconda metà dell’800, e cita fra gli iniziatori le sette messianiche evangelicali negli Stati Uniti. Sono loro che con più zelo promossero e motivarono il movimento sionista. L’idea-guida del sionismo millenarista è che Israele ha un diritto divino a catturare l’intera Palestina. Se il piano si realizza, giungerà o tornerà il Messia. Questo univa nell’800 sionisti ebrei e cristiani. C’era tuttavia un tranello insidioso: per i sionisti cristiani, il Messia arriva a condizione che gli ebrei alla fine si convertano in massa al cristianesimo.

Il sionismo colonizzatore è oggi in difficoltà. “Non in mio nome”, è scritto sugli striscioni degli ebrei che manifestano contro la nuova Nakba (“Catastrofe”, in arabo) che il governo Netanyahu infligge a Gaza come nel 1948. E che infligge in Cisgiordania dal 28 agosto.

Ciononostante i governi occidentali accettano l’equiparazione fra antisemitismo e antisionismo, per timore delle denigrazioni e manipolazioni della lobby. Quasi tutti hanno fatto propria la “definizione operativa” dell’antisemitismo adottata nel 2016 dall’International Holocaust Remembrance Alliance (cosiddetta Definizione IRHA, legalmente non vincolante). Tra gli esempi indicati, l’antisionismo e le critiche di Israele. Il governo Conte-2 si è allineato nel gennaio 2020.

Difficile in queste condizioni monitorare e combattere l’antisemitismo. L’unica cosa certa è che la politica di Israele non solo svuota la Palestina e crea nuove generazioni di resistenti più che mai agguerriti, non solo rende vano l’appello ai “due popoli due Stati”, ma mette in pericolo gli ebrei in tutto il mondo. Nel lungo termine può condurre Israele stesso al collasso.

[no-passaran]

This is award-winning Israeli philosopher, public intellectual and polymath, Prof. Yeshayahu Leibowitz. He was appearing on the Israeli TV show Popolitika, back in 1992. Leibowitz argues with pundit Tommy Lapid, the father of Yair Lapid, former Israeli Prime Minister.

Yeshayahu Leibowitz argues that Israel is not a democracy after its 1967 occupation of the West Bank and that there are circles in Israeli society that possess a Judeo-Nazi mentality.

Transcription of the video's English subtitles under the cut.

Link to the tweet / Link to the video on IG.

It's interesting to hear the end of this clip. The other man is arguing that until Israel is burning Arabs (Palestinians), Leibowitz's comparison has no base. Leibowitz's answer is that, after the concentration camps (which Israel has used to jail Palestinians in for decades), burning them is the "prophecy". That is: after the dehumanization, ghettification, ethnic separation, and apartheid that Israel puts Palestinians through, the next step is genocide, and it can be seen before it happens because we know what leads to it. In the tweet above, journalist Samira Mohyeddin remembers this "prophecy" now that Israel is, indeed, burning Palestinians alive to kill them.

But it made me think of something else, too. The man arguing with Prof. Leibowitz says that this isn't the case because Israelis don't "burn millions of Arabs just for fun". And, again, this is another place where the "prophecy" has been fulfilled:

Israeli extremist groups linked to the government's party take families (including children) to boat tours to watch Gaza getting bombed and cheer on the deaths and suffering of Palestinians. To extremist Israelis, Palestinian death is fun.

I'm aware it isn't new, we've seen news like this for years, like this one from 2014:

But it goes to show how Professor Leibowitz was right. Regardless of wether you agree or not with his word choice or semantics, genocide is where all these decades of occupation, dehumanization, and apartheid were headed to.

Transcription.

Interviewer: In this situation where you get an award from the government that you referred to as the government of a Judeo-Nazi state. When you get The Israel Prize from that state, do you still think as you said here before, that this state is not a democracy?

Leibowitz: these are two different things. The first, since you raised that issue then I'm forced to respond to it even though I never found the need to respond on the matter, as if I said that the state is a Nazi state.

Interviewer: Judeo-Nazi.

Leibowitz: I used the term Judeo-Nazi to describe a certain MENTALITY which exists among certain circles. A Judeo-Nazi mentality indeed exists within certain circles.

Lapid: Would you go back on this statement for a better atmosphere while receiving the prize?

Leibowitz: the Judeo-Nazi mentality within certain circles is alive and well.

Lapid: Jews who burn millions of Arabs just for fun? Right, professor Leibowitz?! Certain circles whose wish is to establish concentration camps and burn Arabs in a crematorium...

Leibowitz: I do know that the State of Israel holds many thousands of Arabs in concentration camps.

Lapid: And once in a while places them in gas chambers and burns them?!

Leibowitz: I know that the State of Israel holds many thousands of Arabs in concentration camps!

Lapid: and then burns them...?! And places them in gas chambers... Professor Leibowitz?!

Leibowitz: I spoke very clearly! I know that the State of Israel holds many thousands of Arabs in concentration camps.

Lapid: And then burns them?! And puts them in gas chambers!

Leibowitz: That is your prophecy! That is YOUR future prophecy!

[mithliya]

noam chomsky and yeshayahu leibowitz predicted this level of dehumanisation many years ago.

[todaysjewishholiday]

13 Menachem Av 5784 (16-17 August 2024)

Shabbat shalom! Gutt shabbes! Sabado bueno!

Shabbat is the most significant and joyful Jewish holiday, and this Shabbat is the most joyful of them all, because it is the consolation after our deepest collective grief. The Hebrew year has a few special shabbatot, associated with specific anniversaries, Torah portions, or haftarah of special significance. This Shabbat, the one which follows Tisha b’Av, our day of mourning for the destruction of both Batei HaMikdash and for all that is broken in the world we inhabit, is called Shabbat Nachamu, the Shabbat of Comfort, and has been celebrated by generations of Jews as the combination of all that is most enjoyable about Shabbat and Yom Tov. Truly, this is a day that we accept in all its splendor as an everlasting reminder of HaShem’s loving promises to us. The contrast with the deep heartwrenching grief of Tisha b’Av can allow us to see in this Shabbat in particular all that Shabbat is meant to be for us each and every week. Contrast can teach us many wonderful things.

The parashat hashavua of Shabbat Nachamu is Vaetchanan, “I Pleaded”, the second portion in Devarim, Moshe’s final address to the Israelite people. This parsha includes three of the most important texts of Judaism: the Shma, our most foundational prayer, the v’Ahavta which we repeat alongside it, and the Asheret haDevarim, or Ten Commandments, the first mitzvot given to the Israelite people at Mount Sinai, which are repeated here by Moshe as a reminder of the vows binding the Israelite people and our God. Taken together these three are a powerful reminder of truths that no catastrophe can alter.

The haftarah is from Sefer Yeshayahu, Chapter 40, and its opening words “Nachamu Nachamu Ammi” (Comfort, o comfort my people) give the Shabbat its special name. It was deliberately chosen to follow Tisha b’Av, and is the first of seven passages of comfort from Yeshayahu read between Tisha b’Av and Rosh HaShana. Please accept the comfort and consolation of this particular Shabbat. We live in a difficult world, and we need the peace and rest and joy and change of perspective that Shabbat offers. As the saying goes “the Jews observe Shabbat and Shabbat preserves the Jews”— this Shabbat is a testament to how true that is, even in the face of all the calamities of our community’s history. We can face the challenges of our times, so long as we willingly accept the comfort HaShem offers us in the way of Torah.

[hazardous-waste-containment]

non-exhaustive list of sources that are imo especially interesting/thought-provoking, just really solid, or otherwise a personal favorite:

MISC

“Leaders and Martyrs: Codreanu, Mosley and José Antonio,” Stephen M. Cullen (1986)

“Bureaucratic Politics in Radical Military Regimes,” Gregory J. Kasza (1987)

A History of Fascism, 1914–1945, Stanley Payne (1996)

The Fascist Revolution: Toward a General Theory of Fascism, George L. Mosse (1999)

Fascism Outside Europe: The European Impulse against Domestic Conditions in the Diffusion of Global Fascism, ed. Stein U. Larsen (2001)

Ancient Religions, Modern Politics: The Islamic Case in Comparative Perspective, Michael Cook (2014)

MARXISM

“Crisis and the Way Out: The Rise of Fascism in Italy and Germany,” Mihály Vajda (1972)

“Austro-Marxist Interpretation of Fascism,” Gerhard Botz (1976)

“Fascism: some common misconceptions,” Noel Ignatin (1978)

“Gramsci’s Interpretation of Fascism,” Walter L. Adamson (1980)

ARGENTINA

“The Ideological Origins of Right and Left Nationalism in Argentina, 1930–43,” Alberto Spektorowski (1994)

“The Making of an Argentine Fascist. Leopoldo Lugones: From Revolutionary Left to Radical Nationalism,” Alberto Spektorowski (1996)

“Argentine Nacionalismo before Perón: The Case of the Alianza de la Juventud Nacionalista, 1937–c. 1943,” Marcus Klein (2001)

BRAZIL

“Tenentismo in the Brazilian Revolution of 1930,” John D. Wirth (1964)

“Ação Integralista Brasileira: Fascism in Brazil, 1932–1938,” Stanley E. Hilton (1972)

“Integralism and the Brazilian Catholic Church,” Margaret Todaro Williams (1974)

“Ideology and Diplomacy: Italian Fascism and Brazil (1935–1938),” Ricardo Silva Seitenfus (1984)

“The corporatist thought in Miguel Reale: readings of Italian fascism in Brazilian integralismo,” João Fábio Bertonha (2013)

CHILE

“Corporatism and Functionalism in Modern Chilean Politics,” Paul W. Drake (1978)

“Nationalist Movements and Fascist Ideology in Chile,” Jean Grugel (1985)

“A Case of Non-European Fascism: Chilean National Socialism in the 1930s,” Mario Sznajder (1993)

CHINA

Revolutionary Nativism: Fascism and Culture in China, 1925–1937, Maggie Clinton (2017)

CROATIA

“An Authoritarian Parliament: The Croatian State Sabor of 1942,” Yeshayahu Jelinek (1980)

“The End of “Historical-Ideological Bedazzlement”: Cold War Politics and Émigré Croatian Separatist Violence, 1950–1980,” Mate Nikola Tokić (2012)

EGYPT

“An Interpretation of Nasserism,” Willard Range (1959)

Egypt’s Young Rebels: “Young Egypt,” 1933–1952, James P. Jankowski (1975)

“The Use of the Pharaonic Past in Modern Egyptian Nationalism,” Michael Wood (1998)

FRANCE

“Mores, “The First National Socialist”,” Robert F. Byrnes (1950)

“The Political Transition of Jacques Doriot,” Gilbert D. Allardyce (1966)

“National Socialism and Antisemitism: The Case of Maurice Barrès,” Zeev Sternhell (1973)

“Georges Valois and the Faisceau: The Making and Breaking of a Fascist,” Jules Levey (1973)

“The Condottieri of the Collaboration: Mouvement Social Révolutionnaire,” Bertram M. Gordon (1975)

“Myth and Violence: The Fascism of Julius Evola and Alain de Benoist,” Thomas Sheehan (1981)

GERMANY

“A German Racial Revolution?” Milan L. Hauner (1984)

“Abortion and Eugenics in Nazi Germany,” Henry P. David, Jochen Fleischhacker, and Charlotte Höhn (1988)

“Nietzschean Socialism — Left and Right, 1890–1933,” Steven E. Aschheim (1988)

The Brown Plague: Travels in Late Weimar and Early Nazi Germany, Daniel Guérin, tr. Robert Schwartzwald (1994)

“Hitler and the Uniqueness of Nazism,” Ian Kershaw (2004)

HAITI

“Ideology and Political Protest in Haiti, 1930–1946,” David Nicholls (1974)

“Michel-Rolph Trouillot’s State Against Nation: A Critique of the Totalitarian Paradigm,” Robert Fatton, Jr. (2013)

IRAN

“Iran’s Islamic Revolution in Comparative Perspective,” Said Amir Arjomand (1986)

IRAQ

“Arab-Kurdish Rivalries in Iraq,” Lettie M. Wenner (1963)

“From Paper State to Caliphate: The Ideology of the Islamic State,” Cole Bunzel (2015)

“Iraqi Archives and the Failure of Saddam’s Worldview in 2003,” Samuel Helfont (2023)

ISRAEL

“The Emergence of the Israeli Radical Right,” Ehud Sprinzak (1989)

“Max Nordau, Liberalism and the New Jew,” George L. Mosse (1992)

The Stern Gang: Ideology, Politics and Terror, 1940–1949, Joseph Heller (1995)

““Hebrew” Culture: The Shared Foundations of Ratosh’s Ideology and Poetry,” Elliott Rabin (1999)

“Israel’s fascist sideshow takes center stage,” Natasha Roth-Rowland (2019)

“‘Frightening proportions’: On Meir Kahane’s assimilation doctrine,” Erik Magnusson (2021)

ITALY

“The Fascist Conception of Law,” H. Arthur Steiner (1936)

“The Goals of Italian Fascism,” Edward R. Tannenbaum (1969)

“Fascist Modernization in Italy: Traditional or Revolutionary?” Roland Sarti (1970)

“Fascism as Political Religion,” Emilio Gentile (1990)

“I redentori della vittoria: On Fiume’s Place in the Genealogy of Fascism,” Hans Ulrich Gumbrecht (1996)

JAPAN

“A New Look at the Problem of “Japanese Fascism”,” George M. Wilson (1968)

“Marxism and National Socialism in Taishō Japan: The Thought of Takabatake Motoyuki,” Germaine A. Hoston (1984)

“Fascism from Below? A Comparative Perspective on the Japanese Right, 1931–1936,” Gregory J. Kasza (1984)

“Japan’s Wartime Labor Policy: A Search for Method,” Ernest J. Notar (1985)

“Fascism from Above? Japan’s Kakushin Right in Comparative Perspective,” Gregory J. Kasza (2001)

PARAGUAY

“Political Aspects of the Paraguayan Revolution, 1936–1940,” Harris Gaylord Warren (1950)

“Toward a Weberian Characterization of the Stroessner Regime in Paraguay (1954–1989),” Marcial Antonio Riquelme (1994)

ROMANIA

“The Men of the Archangel,” Eugen Weber (1966)

“Breaking the Teeth of Time: Mythical Time and the “Terror of History” in the Rhetoric of the Legionary Movement in Interwar Romania,” Raul Carstocea (2015)

RUSSIA

“Was There a Russian Fascism? The Union of Russian People,” Hans Rogger (1964)

“The All-Russian Fascist Party,” Erwin Oberländer (1966)

“The Zhirinovsky Threat,” Jacob W. Kipp (1994)

Russian Fascism: Traditions, Tendencies, Movements, Stephen Shenfield (2000)

“Why fascists took over the Reichstag but have not captured the Kremlin: a comparison of Weimar Germany and post-Soviet Russia,” Steffen Kailitz and Andreas Umland (2017)

SLOVAKIA

“Storm-troopers in Slovakia: the Rodobrana and the Hlinka Guard,” Yeshayahu Jelinek (1971)

SPAIN

“The Forgotten Falangist: Ernesto Gimenez Cabellero,” Douglas W. Foard (1975)

Fascism in Spain, 1923–1977, Stanley Payne (1999)

“Spanish Fascism as a Political Religion (1931–1941),” Zira Box and Ismael Saz (2011)

SYRIA

The Ba‘th and the Creation of Modern Syria, David Roberts (1987)

TURKEY

“Kemalist Authoritarianism and fascist Trends in Turkey during the Interwar Period,” Fikret Adanïr (2001)

“The Other From Within: Pan-Turkist Mythmaking and the Expulsion of the Turkish Left,” Gregory A. Burris (2007)

“The Racist Critics of Atatürk and Kemalism, from the 1930s to the 1960s,” İlker Aytürk (2011)

UNITED KINGDOM

“Northern Ireland and British fascism in the inter-war years,” James Loughlin (1995)

“‘What’s the Big Idea?’: Oswald Mosley, the British Union of Fascists and Generic Fascism,” Gary Love (2007)

“Why Fascism? Sir Oswald Mosley and the Conception of the British Union of Fascists,” Matthew Worley (2011)

UNITED STATES

“Ezra Pound and American Fascism,” Victor C. Ferkiss (1955)

“Populist Influences on American Fascism,” Victor C. Ferkiss (1957)

“Vigilante Fascism: The Black Legion as an American Hybrid,” Peter H. Amann (1983)

“Silver Shirts in the Northwest: Politics, Personalities, and Prophecies in the 1930s,” Eckard V. Toy, Jr. (1989)

“Women in the 1920s’ Ku Klux Klan Movement,” Kathleen M. Blee (1991)

“‘Leaderless Resistance’,” Jeffrey Kaplan (1997)

“The post-war paths of occult national socialism: from Rockwell and Madole to Manson,” Jeffrey Kaplan (2001)

“The Upward Path: Palingenesis, Political Religion and the National Alliance,” Martin Durham (2004)

“The F Word: Is Donald Trump a fascist?” Dylan Matthews (2021)

“Castizo Futurism and the Contradictions of Multiracial White Nationalism,” Ben Lorber and Natalie Li (2022)

[anaxerneas]

Yet these formal academic appointments formed but one side of his work, and far from the most public, for in addition Leibowitz taught Jewish thought, whether in an academic context, in small study groups, or on television and radio, with a number of these broadcasts and study-group notes having since been published.

But aside from these activities and his being editor in chief of several volumes of the Encyclopedia Hebraica, it was for his political interventions that Leibowitz would gain most notoriety on the Israeli public scene, whether in his criticism of the religious parties as the “kept mistress” (Judaism, 115) of the Israeli government, his argument as early as 1968 that Israel should withdraw from the newly-occupied West Bank and Gaza strip, or his public call for conscientious objectors from the time of the Lebanon war of 1982 and subsequently in the Palestinian territories. Leibowitz’s ability to stir up public controversy was in evidence as late as 1993, the year before he died, in a speech to the Israel Council for Israeli-Palestinian Peace, where he reiterated his call on soldiers to refuse to serve in the Territories, using, not for the first time, highly provocative language comparing special units of the Israeli army to the SS. The speech followed the announcement that he was to receive the Israel prize – the country’s most prestigious civilian award – in recognition of his life’s work, a move that precipitated an appeal to the Supreme Court, and a threat to boycott the ceremony by Prime Minister Yitzhak Rabin. Leibowitz, however, saved everyone further embarrassment by declining the award.

Daniel Rynhold, Yeshayahu Leibowitz

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"Fascism was a monster born of capitalist parents. Fascism came as the end-product of centuries of capitalist be---lity, exploitation, domination, and racism—mainly exercised outside Europe."

- Walter Rodney, How Europe Underdeveloped Africa (1972)

"The occupation will take us from a proud and rising nationalism to a messianic, radical nationalism. The third step will be barbarism. The last step will be the end of Zionism."

- Yeshayahu Leibowitz