Mysticism as a Tool for the Marginalized, Author Argues
Translated & summarized from Makor Rishon by baba
An article argues that mysticism empowers marginalized groups, citing Theodor Herzl's respectful observance of Shabbat during a 1898 visit to Jerusalem. The author contends that mysticism has provided Mizrahi Jews with social and cultural capital, challenging the "hegemony" of "First Israel." The piece defends Rabbi Ovadia Yosef's influence, stating he provided identity and dignity rather than fostering ignorance. It also links artist refusals to accept state honors to a perceived protest against the established order by the "Second Israel."
The story in 5 lines · by baba
- Mysticism empowers the weak and marginalized, providing social and cultural capital, the author argues.
- Theodor Herzl's 1898 Jerusalem visit is cited as an example of traditional, Eastern-influenced behavior.
- Rabbi Ovadia Yosef is defended for giving Mizrahi Jews identity and dignity, not fostering ignorance.
- The "hegemony" of "First Israel" is accused of denying opportunities to Mizrahi Jews.
- Artist refusals to accept state honors reflect a protest against the established order, the article claims.
The author posits that mysticism serves as a weapon for the weak, empowering those lacking real-world or historical influence. This concept is illustrated by an anecdote about Theodor Herzl's 1898 visit to Jerusalem. Despite arriving late on a Friday and feeling ill, Herzl and his companions walked to the city after Shabbat had begun, to honor it. This act, seen as traditionally Eastern, is presented as a symbolic connection to the biblical command for Abraham to journey to the land of Israel, occurring on the same Shabbat reading.
The article connects this to the "Second Israel" concept, where mysticism has become a source of social and cultural capital for marginalized communities, particularly Mizrahi Jews. Drawing on Antonio Gramsci, the author argues that popular beliefs hold power comparable to material forces, enabling Mizrahim to gain cultural and social standing. This led to a shift where Ashkenazi and secular individuals began seeking blessings from Mizrahi rabbis, like the Baba Sali, signifying the periphery influencing the center.
Addressing criticism that Rabbi Ovadia Yosef and the Shas party led Mizrahim to ignorance and poverty, the author refutes this, stating that most Mizrahim did not attend Shas educational institutions. Instead, the author questions whether the "hegemony" of "First Israel" denied Mizrahim opportunities in elite units like 8200, prestigious professions, or media representation. The author contends that Rabbi Ovadia Yosef provided Mizrahim with identity, dignity, and a rich spiritual and intellectual life through Torah study, preventing them from being relegated to low-wage labor.
The piece also touches on the refusal of some Israeli artists, like Shlomo Artzi, to accept the Israel Prize in 2023. The author attributes this to the "hegemony's" perceived destruction of Israeli statehood and intimidation of those who challenge its narrative. This boycott, manifested in separate ceremonies and refusals, is seen as a protest against the "Second Israel's" participation in national life and a rejection of democratic outcomes that challenge the established order.