Center Field: Zionism perverted

Morris Talansky's tearful testimony about how "foolish" he felt when he realized that Ehud Olmert had exploited his "love" - yes, Talansky used those words - exposes the Israel-Diaspora relationship at its worst. It represents the Zionist dream perverted, conjuring a comic book universe where swaggering Israeli sharpies acting like superheroes manipulate the Zionist guilt, Galut (exilebased) insecurity, and Jewish idealism of Diaspora saps. If the mafia supposedly demands omerta, silence, reducing innocent citizens to cowed sheep, the Israeli political Mafiosi now lives by Olmerta - "magiya li [I deserve it] - bullying normally tough Jewish businessmen into becoming easily-conned pushovers.

In detailing the first-class flights and upgraded hotel suites, the Italian vacations and fancy cigars, his good friend Ehud Olmert allegedly demanded, Talansky exposed the petty, manipulative, greed of too many modern Israeli politicians. The code of Olmerta demands money in cash not checks, for personal whims not just party favors. The politician's sense of entitlement comes from working hard and being hailed as the savior of Israel and the Jewish people.

Why did you keep giving money, the prosecutor asked repeatedly, as Talansky claimed he never benefited "personally," meaning financially, from Olmert. "I looked at him as a man who could accomplish a great deal," Talansky sheepishly replied. Talansky admired Olmert's "ability to articulate, his ability to reach out to the American people, the largest and richest community of Jews in the world - and we are losing them at the fastest rate you can imagine."

IN FAIRNESS, in many countries idealistic reformers morph into greedy party hacks after too much time in politics. These tarnished knights regularly harvest funds from admiring business people eager to rub elbows with them. Many business types crave power; many powerful politicos crave money. There are many stories like Ehud Olmert's, of young rebels steeped in values who decide, after years of sacrifice, that they are tired of being the poor suckers surrounded by the big money. The rich have big bank accounts - but no more smarts than they do. In fact, as the wily pol circles his business prey, the corporate shark becomes a guileless lemming.

The Jewish people eased the way for bullying pols. It started with Moshe-Dayanism, or Uzi envy. Today's mostly coddled Diaspora Jews have long felt a mix of macho inadequacy and Zionist guilt around their Israeli brethren who bravely serve in the army. Of course, there is much more to Israel than serving in the army, and not all Diaspora Jews are rich. But so many Israelis serve and so many Diaspora Jews live high on the hog, the stereotypes - and pathologies - proliferated.

The late general and politician Moshe Dayan personified the Israeli ideal, the eye-patched sabra superhero with raffish charm, hutzpa galore, and battlefield heroics, especially in 1967's lightening-quick Six Day War victory. The toughest Diaspora Jewish businessmen turned into putty around Dayan and other Israeli macho men. Wealthy non-Israeli Jews figured they could exorcise 2,000 years of anti-Semitic victimization and get an infusion of the glamour-and-testosterone they often feared they lacked, if they gave these Israeli tough guys a little of what they had in abundance - money.

This exchange resulted in Israeli politicians with monthly stipends, vast ranches, sweetheart real estate deals, and, the latest, Citibank envelopes filled with cash. In return, Diaspora Jews received exclusive army base tours, behind-the-scenes Knesset briefings, autographed pictures of Israeli superstars to hang in their offices, first-name familiarity with "Moshe," "Arik," "Ehud." Some white collar criminals also tried perfuming away the stench of their crimes with strategic blue-and-white donations.

TRAGICALLY, UNDERLYING the Israelis' cynicism and the star-struck wealthy wannabes' gullibility is the romantic dream called Zionism and the noble enterprise of building Israel. Diaspora Jews have played a heroic supporting role in the modern miracle of rebuilding the Jewish state. Jerusalem today gleams because of the Jerusalem Foundation; Israeli hospitals and universities serve local Arabs and Jews equally, effectively, while improving the world, thanks to Diaspora Jewish munificence.

Charity, like anything else, can degenerate into a crass exchange between people with too much money shopping for honor. But tzedaka, righteous giving, also represents people at their best, at their most altruistic, bringing young Jews to Israel on birthright trips, subsidizing young Israeli scientists with generous fellowships, keeping orchestras playing, artists painting, actors declaiming, professors thinking, writers writing, educators educating, museums functioning, while beautifying parks, integrating immigrants, feeding the poor, housing the homeless, curing the sick.

The response to the Talansky-Olmert fiasco is not to mock philanthropy or the Israel-Diaspora relationship but to redefine and renew this important partnership. Just as the Jewish world learned we cannot build a healthy modern-Israel Diaspora relationship by screaming about "crises" constantly, be it terrorism or poverty, we cannot build a partnership based on unequal, exploitative, manipulations. Many who do not serve in the army but believe in Zionism naturally feel guilty; just as it is natural for those lacking financial security to envy their friends' riches.

The key is ensuring the partnership is not based on that exchange and is strong enough to thrive despite differences and occasional imbalances. We need Israeli politicians who resurrect the David Ben Gurion-Menachem Begin ideals of values-based, selfless leadership. And we need Diaspora philanthropists who focus on the projects they fund rather than projecting their needs into their philanthropy or overcompensating for inadequacies.

We should cement Israel-Diaspora bonds with mutual respect, common dreams, enduring values, and real friendships. We need partners not patrons, idealists not operators, individuals finding deep satisfaction by fulfilling nationalist dreams of Zionist renewal rather than indulging selfish needs for high living or hobnobbing.

Virtue, courage, and Zionism fulfillment cannot be transferred, loaned or bought, by cash or check; all can be achieved through hard work, constructive dreaming, and true camaraderie.

The writer is professor of history at McGill University and author of Why I Am A Zionist: Israel, Jewish Identity and the Challenges of Today. His next book, Leading from the Center: Why Moderates Make the Best Presidents will be published this June.