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SA Jews have become ‘slacktavists’ instead of ‘activists’

Where have all the Jewish activists and politicians gone? Why have the community become “slacktavists” instead of “activists”? Our parliament has become virtually “Judenfrei”… In a hard-hitting critique of Jewish apathy in general, Howard Sackstein, moderating a panel discussion at the SA Board of Deputies conference in Cape Town recently, appealed to the community not to choose complacency, but to choose life.





“How is it that we have a community that has gone from the most activist to the most passive of observers?” he asked.

Going down the path of history, he recalled that when the security police raided Liliesleaf Farm in Rivonia to arrest the leadership of Umkhonto we Sizwe, it was the home of Arthur Goldreich “and the arrest sheet read like a shul minyan: Goldberg, Goldreich, Wolpe, Bernstein…

“When the roll-call of heroes of the Struggle is read, it includes names like Joe Slovo and Ruth First.”

The history of the trade union movement in South Africa is replete with names such as Solly Sacks father of Justice Albie Sacks.

When the ANC claimed responsibility in the 1960s for the sabotage of power lines and infrastructure, it was “a bunch of Jews” under the auspices of the African Resistance Movement and when John Harris exploded his bomb in Johannesburg’s Park Station, the explosives had been given to him by the head of Betar South Africa.

“Wherever you look in the history of activism in this country, you see Jews – you see Helen Suzman and you see Harry Schwarz who loomed large… It was Isie Maisels, chairman of the SAJBD who remained a stalwart of the Mandela defence team.

“When Mandela wanted to give assurances to the Jewish community upon his release from jail and after he had hugged Yasser Arafat, he called Helen Suzman and Isie Maisels to his hospital bed where he was recovering from eye surgery to pass on his commitment to us, his fellow countrymen.”

When the Constitutional Court was formed, its first chief justice was Arthur Chaskalson, with other prominent Jews on it being Richard Goldstone and Albie Sacks. “Today there is none of our tribe on the court in a legal profession still disproportionately represented by Jews.”

Where have they all gone? Sackstein asks rhetorically. Why is the political establishment almost Judenfrei?

“Today there is not a single Jews in parliament in the ANC camp – the first time in 20 years. There is no Andrew Feinstein, or Ben Turok or Joe Slovo or even Ronnie Kasrils.”

Within the opposition DA “we do have two and maybe two and a half Jews – Michael Bagraim, Darren Bergman and the newly discovered Glynnis Breytenbach”.

Why have Jews abandoned politics? “And of those Jews who remain active within the NGO world or the political world, why do they have such a strained relationship to our community? Why do they feel so alienated, why do they feel so pushed away and why do they continually try to wreak revenge against us by expressing views against our community and Israel which are often radically biased and potentially designed only to try to build their credibility within the broad left of the NGO world?

Sackstein wanted to know why “those Jews who remain active in our community, why is it that they often remain only active in Jewish affairs and Israeli affairs, but avoid the rest of South Africa with our myriad problems”?

Today, he said, politics had become “a money grabbing orgy of corruption, self aggrandisement and kleptocracy – who wants to be part of that”?

And also in South Africa we live in two worlds. “For many of us government is now irrelevant; we have succeeded in making government irrelevant in our lives and we reluctantly pay our taxes, expecting them to get misspent and stolen and we get on with our lives oblivious to the decay around us.

“We think we are activists; And we gather over Shabbos dinner – we fight, we debate, we think we’ve done something when we sign an online petition or when we post a message to our friends and family on Facebook or we forward an e-mail.

“We comfort ourselves and think we are activists but we are slacktavists!”

The Jewish community paid a price for its lack of involvement:

  • When the ANC compares Israel to Nazis
  • When ANC party workers proclaim Hitler to be right
  • When (ANC General Secretary) Gwede Mantashe proclaims the illegitimacy of the right of Israel to exist
  • When Tony Ehrenreich of the ANC in the Western Cape calls for Jews to be expelled from South Africa

“We pay a heavy price for our isolation. We have a choice: We can sit quietly here in a room and accept the rise of bigoted racism or we can stand up.”

Sackstein emphasised: “Don’t choose survival, don’t choose existence, don’t chose complacency. Choose life. Stand up, engage with your community. Be counted. Choose life!”

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Yochanan’s gamble: the controversial move that saved Judaism



Rabban Yochanan ben Zakkai, known as the father of rabbinic Judaism, saved Judaism from complete and utter destruction during the Roman Siege of Jerusalem in 70 CE. However, his methods weren’t without controversy. He was crafty, practical, and pragmatic, and history has questioned his behaviour ever since.

Limmud@Home on 22 August 2021 featured Marc Katz, the author and rabbi at Temple Ner Tamid in New Jersey, United States, who discussed Ben Zakkai’s controversial gamble that saved Judaism, and the lessons that can be learned from it.

The zealots, a group of religious fanatics in Jerusalem, wanted to fight the Romans. When the sages refused to engage in battle, the zealots burned wheat, deliberately causing starvation to make the people desperate and have no other option but to fight.

“Show me a method so that I will be able to leave the city, and it’s possible that through this, there will be some small salvation,” Ben Zakkai told Abba Sikkara, the leader of the zealots.

Heeding Sikkara’s advice, Ben Zakkai pretended to be dead. In a coffin, he could possibly travel outside the city to seek a solution with the Romans.

Rabbi Eliezer and Rabbi Yehoshua successfully carried Ben Zakkai past the guards, who were of the faction of the zealots, by telling them that they were burying the coffin outside the city.

When Ben Zakkai reached the Roman camp, he spoke to Roman leader Vespasian. Ben Zakkai helped Vespasian cure his swollen feet. Vespasian offered something in return, and Ben Zakkai asked for certain Jewish lives to be spared and doctors to heal Rabbi Tzadok.

Why didn’t he ask the Romans to spare Jerusalem? He maintained that Vespasian might not do that much for him, and there wouldn’t be even this small amount of salvation. Therefore, he made only a modest request in the hope that he would receive at least that much.

Katz said several lessons could be learned from this story.

He drew a comparison to US President Abraham Lincoln at the time of the American Civil War in the 1860s, who freed slaves.

“One of the things he’s famous for is that he surrounded himself with people who disagreed with him in order to build the best coalition and understand that he didn’t have all the right views in a time of discord,” said Katz. “So, many of his secretaries – like his treasury secretary, his war secretary – were people who were actually his political rivals but he brought them in because it was really important for him to listen to them. It was pragmatic because he knew the social capital he was going to gain from it. It was also hopeful because he wasn’t so caught in his ways that he couldn’t hear them out or heed their warnings. That is exactly what Ben Zakkai is doing. Not only is he creating this plot of land where he is going to save Judaism, but he is the kind of guy who tends to think about politics in the way he governs.”

Another lesson is to try to seek compromises, just like Ben Zakkai did with Sikkara.

A further lesson is to have love and kindness, not regret and hatred. Katz discussed what happened when Ben Zakkai was leaving Jerusalem with Yehoshua, and they witnessed the destruction of the Temple. “Don’t be bitter, my son, for we have another form of atonement which is as great, and this is [an] act of love and kindness [gemilut hasadim],” Ben Zakkai told Yehoshua.

An additional lesson is not to be afraid of people. If they kill you, you won’t be dead for eternity as there is life after death. But the supreme king of kings, the Holy One, Blessed be He, lives and endures forever and all-time, and if he kills you, you are dead for eternity.

“Yochanan doesn’t know if he is going to heaven or hell,” said Katz. “I truly believe that’s because he doesn’t know whether he made the right call or not – he doesn’t know if the pragmatic decision he made was better than going for broke and asking for Jerusalem to be saved.”

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The dispersal of the Bukharian Jews



The story of the Bukharian Jews, a community with deep roots in Central Asia, is sadly coming to an end, but the community’s legacy lives on in the United States and Israel, where most of the remaining Bukharian Jews now live.

Uzbekistan-born Bukharian Jew, Ruben Shimonov, told of this little known Jewish group which emanates mostly from Kazakhstan, Uzbekistan, Kyrgyzstan, Turkmenistan, and Tajikistan, countries in the heart of the Asian continent.

Speaking to a virtual audience via Zoom at Limmud@Home last Sunday, 22 August, Shimonov said the different layers of culture, cuisine, music, and language in the region were an amalgamation of all the different cultures of Central Asia, and were also reflected in the small but deeply-rooted community of Bukharian Jews.

The Bukharian Jewish story begins with the Babylonian conquest of the ancient land of Israel, Judea, and subsequent exile of Jews east of the land of Israel to other regions of the Babylonian Empire, namely present-day Iraq and Iran.

The Babylonian Empire was conquered by the Achaemenid Empire in 539 BC. “Under the Achaemenid Empire, the king was a more benevolent king and he allowed Jews to return to rebuild Jerusalem and the Beit HaMikdash,” said Shimonov. “But many Jews stayed as they now felt safe and secure under this new reign and moved even farther east of this new large Achaemenid Empire. This, folks, was Central Asia.”

Shimonov believes that the Bukharian Jews were more integrated with the local non-Jewish communities in Central Asia than, for example, the Ashkenazi Jews of Eastern Europe.

“Even though Bukharian Jews for a large part of their history lived in quarters [maḥalla], there was constant interaction with the dominant societies amongst which they lived,” said Shimonov. “For example, the shashmaqam musical tradition is influenced by Sufi Islam, but many Bukharian Jews became the gatekeepers of this tradition.”

According to Shimonov, there are 250 000 Bukharian Jews in the world. Most of them now live in Israel or the United States, primarily in the New York City borough of Queens.

“In Uzbekistan, there are fewer than a thousand Bukharian Jews left – mainly elderly folk who are staying behind because it’s harder for them to emigrate,” said Shimonov. “Jews in Uzbekistan are highly protected; their safety is preserved. And Jews do go and visit Central Asia, including Uzbekistan, where there is one kosher restaurant and a couple of synagogues. But our story is quickly coming to an end in our place of origin.”

In the Tajikistan city of Khujand, where Bukharian Jews once enjoyed a rich communal life, the last remaining Jew, Jura Abaev, died in January this year. Zablon Simintov, a carpet trader who is the last remaining Jew in Afghanistan, is reportedly safe as the country comes under the control of the Taliban.

Shimonov, who emigrated from Uzbekistan three years after the collapse of the Soviet Union, said the main reason for the low numbers today was the struggle of the Bukharian Jews living in Uzbekistan and Tajikistan under the Union of Soviet Socialist Republics.

“State-sanctioned antisemitism and dispossession or marginalisation of Jews was part of that story even though there were more ups than downs. And then, the subsequent new instability of the newly formed independent republics – whenever new countries are formed after the colonial past there is more often than not a lot of political, social, and economic instability,” he said.

“As a democratic minority, we felt that even more. So, the urgency to leave was clear and present. In the decade of the late eighties to mid-nineties, we went from having the majority of our community living in this place where we had lived for centuries to the majority of our community living in a new diaspora. In Uzbekistan, the real impetus to leave was more about everything I mentioned than antisemitism coming from our Muslim neighbours.”

“Our Muslim neighbours were our friends, and we baked bread with them,” Shimonov said. “This is different to Jews coming from the Arab world, where Arab nationalism and Zionism came to a head in a way that the Jews were sadly caught in the crossfire.”

In contemporary times, Uzbekistan-born billionaire Lev Avnerovich Leviev and Israeli Dorrit Moussaieff are two of the Bukharian Jews who have made an impact. Known as the “king of diamonds”, Leviev annually sent large quantities of Passover food to Chabad emissaries in the Commonwealth of Independent States to distribute to Jews in these communities. Moussaieff, the former First Lady of Iceland, promoted Icelandic culture and artistic productions in the international arena.

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Shabbat Around The World beams out from Jozi



More than 75 devices around the globe logged in to Beit Luria’s World Union for Progressive Judaism (WUPJ) Shabbat Around the World programme on Friday, 15 January.

Whether it was breakfast time in California, tea time in Europe, or time to break challah in Johannesburg, participants logged in to take part in Beit Luria’s Kabbalat Shabbat service.

Among those participating were Rabbi Sergio Bergman, the president of the WUPJ; chairperson Carole Sterling; and Rabbi Nathan Alfred, the head of international relations. Singers Tulla Eckhart and Brian Joffe performed songs from a global array of artists, along with Toto’s Africa to add a little local flair to the service. After kiddish was said and bread was broken, Rabbi Bergman thanked Beit Luria for hosting the WUPJ. The shul looks forward to more collaborations with its global friends in the future.

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