A Look Into Haredi Textbooks Shows Hatred and Racism
(The Author Gets It Partly Right!) Edited...
Textbooks used to teach students at ultra-Orthodox schools in Israel
portray Reform Jews as the enemy, while seculars, Zionists and leftists
also receive hostile treatment, a comprehensive study published last
month by the research center IMPACT–SE found.
The study, conducted by Dr. Eldad J. Pardo and Tehila Gamliel,
reviewed almost a hundred textbooks used in Haredi schools to teach
literature, history, geography, civics, science and Bible studies.
The study found scathing criticism of Zionism in ultra-Orthodox
textbooks: “Late nineteenth century anti-Semitism led to cohesion within
the ranks of the assimilators, who created their own organizations.
These organizations gave great power to assimilated Jewry, which no one
could withstand,” according to History of Recent Generations, a textbook
for middle school.
“Assimilation of individuals cannot harm the Jewish people as a
whole… But when assimilation is a guiding principle of an entire public
or organization that discards the people’s values, it warps the image of
the people in its entirety. That is what happened, for example, when
the Zionist Organization was founded. This organization jettisoned most
of the people’s values and claimed to represent the people.”
Furthermore, the founding of the State of Israel is described as a
sin against the Jewish people: “When olim (Jewish immigrants) from
Middle Eastern countries came to Israel, something happened that the
Haredi community had feared when the state was founded. Political
activists, Histadrut (National Workers’ Union) and Jewish Agency
emissaries, and other functionaries abused their power and (effectively)
distanced the immigrants, especially their children, from their
(Jewish) faith,” the same middle school textbook determines.
The ‘hollowness’ of secular education
Secular people, according to Haredi textbooks, applied any means
necessary to secularize the new immigrants arriving in Israel. “They cut
off the payot (sidelocks) of Yemenite children, claiming that they
harbored lice; they withheld work arrangements from parents if they
refused to send their children to secular schools; and deprived them of
all other necessities, such as food, housing, and sanitary conditions,”
according to the History of Recent Generations textbook.
“At the center of every immigrant settlement, they built a new and
handsome building for secular cultural activity, while synagogues were
set up in wretched sheds on the outskirts of the camps so that only the
old and sick would go there. In this way, the children were cut off from
their parents and from their parents’ faith.”
On secular education, the textbook’s authors explain that “During this
period of fierce struggle over the Jewish character of every sphere of
activity and every institution in Israel, the hollowness of secular
education became obvious. The Ministry of Education director frankly
admitted the failure of secular education, whose outcomes could be seen
clearly in our generation, stripped bare of ideals and sunk in the
depths of materialism… The academically educated also demonstrated the
failure of secular education; many who did not manage to attain the
‘affluent society’ lifestyle, left the country.”
Empty chairs instead of women
In two other areas, there were no surprises: the attitude towards
women and science and scientific discoveries. Haredi textbooks on nature
and science make no mention of Darwin’s theory of evolution, but there
is a limited reference to important scientific discoveries, with an
emphasis put on the religious and miraculous aspects. Behind every
discovery stands the Creator, and clues can be found in the Bible for
every invention.
Women, meanwhile, have seen a change in their status in recent years
as they became the main providers in the Haredi home while the men went
to study at the yeshiva. This is also how women are portrayed in
ultra-Orthodox textbooks.
A poem in the textbook In Good Time for first graders describes
“Mother” as one who “leads the home with wisdom and insight,” but also
one whose role is “To wash the dishes and listen to stories / To hang
the laundry and sing us songs.” Furthermore, the mother “respect(s)
Father and serve(s) his plate first.”
The father, meanwhile, is described as one who “understands many things / And many people consult with him.”
However, the most prominent aspect in Haredi society’s treatment of
women is their exclusion from the public eye. The ultra-Orthodox
attitude toward women is succinctly described in the saying “All
glorious is the King’s daughter within.” And so, there are no photos of
women in Haredi textbooks, though there are drawings depicting women.
One absurd example of this exclusion appears in an English textbook
for the second grade, where students are asked to answer questions about
family relations. The book features two photos—one of the male members
of the family, and the other of the female members of the family. But
instead of the women, the photo presents empty chairs.
Meanwhile, textbooks from the state education system or the
state-religious education system, which come out in special editions for
the ultra-Orthodox sector, mostly censor drawings and photos and
exclude any mention of boys and girls coming into contact.
Also almost entirely absent from Haredi textbooks are Ethiopian Jews.
And while the ultra-Orthodox textbooks harshly criticize slavery in the
US, they are most likely the only textbooks in Israel to still use the
word “kushim,” a Biblical word that was common and non-pejorative in the
1950s and 60s, but is no longer acceptable since it is now translated
as “Negro.”
Exclusion of Mizrahi Jews
None of the textbooks examined in this study make any mention of
Mizrahi rabbis or the historical events and the rich Jewish culture in
the countries of the Mediterranean basin.
Sephardic rabbis of the older generation, such as Solomon ibn Gabirol
and Judah Halevi among others, are covered extensively in Haredi
textbooks. But from the end of the Sephardic Golden Age to this very
day, Haredi history textbooks focus almost exclusively on the Ashkenazi
community.
If this was the case only in the Ashkenazi ultra-Orthodox education
system, which is known for its racist tendencies, that would be one
thing. But it appears even at schools belonging to the Shas
Movement—which claims to represent the Sephardic Haredi Jews—textbooks
appear to ignore Mizrahi culture.
The study found that teachers at Shas’s independent El Hama’ayan
(“Towards the Fountain”) educational network use textbooks written by
Ashkenazi Jews, which deal only in the Ashkenazi cultural world. And
when Mizrahi Jews are mentioned in the textbooks examined in the study,
it is done in a condescending manner.
For example, “Bracha with Bracha,” which appears in the fourth-grade
textbook Our Childhood, tells the story of a father from an Ashkenazi
family who starts working as a teacher at a refugee camp and tries to
help the parents of his students find work. Bracha, an emigrant from
Yemen, comes to work at the Ashkenazi family’s home as a laundress.
While Bracha is industrious and thorough, she also quite chatty.
“When I was 23, I already had five children, may the evil eye not affect
them, because in Yemen women were married off very young, practically
girls. And that was so the gentile neighbors won’t want, God forbid, to
marry them. I was also married when I was about 14, and now I have 10
children,” she tells one of the family’s daughters.
Later, Bracha tells an Ashkenazi girl with “gaping eyes” that, “We Yemenites are very quick and we aren’t afraid of any work.”
Other than briefly mentioning the absorption problems experienced by
emigrants from Muslim countries in the State of Israel’s early days, the
Ashkenazi education system—both Lithuanian and Hassidic alike—hardly
touches upon the discrimination of Mizrahi Jews in Israel, and
significant events like the Wadi Salib riots or the Israeli Black
Panthers Movement are not mentioned at all.
Furthermore, while the textbooks are filled with stories about the
foundation of Haredi yeshivot in Israel, there isn’t a single mention of
a Mizrahi yeshiva, not even the Porat Yosef Yeshiva, which is the
leading yeshiva in the Sephardic Haredi sector.
Even Rabbi Ovadia Yosef, the most prominent religious leader and
ruler among Sephardic Jews, is missing from Haredi textbooks. While the
textbooks examined in the study deal with many influential rabbis, they
are all Ashkenazi. Rabbi Yosef’s photo only appears in one textbook, and
even then it appears as part of a story about another, Ashkenazi rabbi.
First of its kind study
IMPACT–SE, which is based at the Hebrew University in Jerusalem and
was founded by Middle Eastern affairs expert Yohanan Manor, will soon
mark 20 years of research work, almost all of which is dedicated to
analyzing the content of textbooks, particularly in Arab nations. All of
the institute’s studies are based on a condensed version of UNESCO’s
standards for peace and tolerance in school education.
The report about the Haredi textbooks, meanwhile, is the first of its
kind. The study, which examined 93 textbooks used in all grades over
the last year, took months, mostly due to difficulty in figuring out
which of the books were actually taught in the ultra-Orthodox education
system. Furthermore, ultra-Orthodox education differs in the Lithuanian,
Hassidic and Mizrahi sectors, making the study even more challenging.
“The problem with Haredi education is that it’s different to any
other sector,” said IMPACT–SE CEO Marcus Sheff. “In the Israeli
education system, like the one in Iran, Saudi Arabia or any other
country we study, everything is organized and available online. With the
Haredim, there’s a gray area. There are many different types of
education: Recognized official education, recognized unofficial
education, unrecognized…
“There is a list of textbook available in the Education Ministry’s
records, but it’s hard to tell which of them were actually taught at the
schools. That is why we focused on Haredi textbooks that were
definitely taught in the great majority of the educational institutions
we’re familiar with. Of course, in many of the institutions meant to
boys over 13, most if not all of the studies are religious.”
Sheff noted that while the study examined textbooks from the last
year, “most of them have barely changed since the 1950s. This is not
surprising, considering the fact that ‘the new is forbidden by the
Torah,’ as Chazon Ish (Rabbi Avrohom Yeshaya Karelitz) said. Modernity
is an enemy. Because of that, the Haredim view the Reform Movement as
the biggest threat they face. They fight with everything they’ve got
against Moses Mendelssohn, a man who died 230 years ago. When looking at
the Western Wall and conversion crises, you can find the root of the
problem in this study.”
Gaps between Haredi textbooks and reality
Rabbi Bezalel Cohen, the founder and head of the Haredi high school
Yeshiva Chachmei Lev, knows these textbooks well. “The Haredi narrative
is very clear, and continues throughout history,” he explains. “Those
who left the tradition—the Jewish Enlightenment, Zionism, the Reform
Movement—they are all a direct continuation of the Hellenists.
“This is exactly what we’ve been seeing recently with the Reform
Movement and the Western Wall crisis, or the conversion crisis. The
ultra-Orthodox are confident that anyone who thinks differently does so
out of malice, stupidity, or indifference toward the Torah, piety, and
the people of Israel. And that is a problem,” he continues.
According to Cohen, the absence of the Mizrahi narrative is not
necessarily a result of racism. “The history books teach about central
figures in the historical narrative, and Sephardic ultra-Orthodoxy
continues that story, because it copied the model of ultra-Orthodoxy
developed in Europe,” he explains. “In this narrative, Mizrahi figures
play no significant role.”
What kind of impact does this narrative have?
“Like any narrative, its impact is mostly felt when the children grow
up and realize reality is different to what they’ve been told. For
example, a history textbook I taught for the Haredi matriculation exams
tells the story of Sabbatai Zevi, whose claim of being the Messiah was
rejected by Israel’s greatest religious leaders, but the people still
flocked to him. Then one of the students raised his hand and said, ‘But
many of Israel’s greatest religious leaders also followed him.’ I said,
‘That’s true, but the writer (of the textbook) doesn’t want you to know
that.’ And what happens to a student who comes across this dissonance?
He realizes the history he has been taught is not true, and then he
questions everything he was taught. To me, that is a big problem.”
By Itay Ilnai Yehuda Shohat,
Ynet News
