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    In ‘My Unorthodox Life,’ Fashion Is a Flash Point

    “Show me a law that says I cannot wear high-heeled shoes.”Early in “My Unorthodox Life,” the Netflix reality series about Julia Haart, the fashion executive who turned her back on her strict religious upbringing for the high life in Manhattan, Batsheva, her elder daughter, strolls onto the set in a trim pair of jeans.“What are you wearing?” Batsheva’s husband, Ben, asks dourly. “I got used to you not covering your hair. But pants?”She has upended not just his sense of decorum but a stringent, and oft-misunderstood, dress code dating from biblical times. Ben, who has been slower to abandon the traditions of his Orthodox upbringing, pleads for time to process her choice. Plainly, she is not having it.“The idea that a woman can wear short skirts but not pants — it’s really just a mind-set that you’re brought up with,” Batsheva said the other day. “I thought it was time to deprogram that thought.”Such debates over fashion are central to a show in which fashion, along with the splashier totems of secularism — the TriBeCa penthouse, the helicopter jaunts to the Hamptons — is itself a protagonist. It is also a flash point around which family tensions revolve.Those tensions are largely inflamed by Julia, the 50-year-old family matriarch and resident firebrand, who rejected the strictures of her Orthodox community in Monsey, N.Y., for a fairy-tale hybrid of “Jersey Shore” and “Lifestyles of the Rich and Famous.”An irrepressible mix of ambition, entitlement and caustic indignation, she spends much of her time in the series railing against her culture’s restrictive mores and, in particular, its insistence on a version of modesty that prohibits showing one’s collarbone, knees and elbows.Waging philosophical war on the community she fled, she gives rein to a fiercely evangelical bent of her own. “The idea that women should cover, that they are responsible for men’s impulses and impure thoughts, that’s pure fundamentalism,” Ms. Haart said in an interview. “It has nothing to do with Judaism.”Fashion, she insists, has been a liberating force in her life, the most visible and immediately accessible badge of her unfettered self-expression.On the show she exults in pushing boundaries, flaunting generous expanses of what her daughters would call “boobage” and greeting visitors in metallic leather hot pants and thigh-high skirts.Ms. Julia Haart, in a sequined jumpsuit, at the Elite World Group fashion show.via NetflixMore provocatively, she throws on a tailored romper for an impromptu visit to Monsey. “You’re getting some looks,” her friend and colleague Robert Brotherton murmurs as she negotiates the aisles of her hometown supermarket. But Julia is unmoved.She is more inclined to preach the gospel of self-fulfillment than to discuss the high-end labels she favors. But even in the bedroom, it would seem, her own initials aren’t enough, her pajamas boldly stamped with fancy Vuitton monograms. She flaunts chili-pepper-colored trousers and a star-spangled top on the show, proclaiming, “To me every low-cut top, every miniskirt is an emblem of freedom.”Ms. Haart’s relentless sermonizing can seem abrasive at times. “The way she talks about freedom reminds me of someone who is very resentful of all the rules,” said Amy Klein, who alluded to her own abandonment of religious orthodoxy in an article on Kveller, a website focused on Jewish culture and motherhood.Was she acting out of zavka? “That’s Yiddish for ‘spite,’” Ms. Klein said. “The idea is you should dress provocatively so that it really feels like you’re rebelling.”No question, Ms. Haart’s journey was filled with trepidation, as will likely be detailed in her forthcoming memoir, “Brazen: My Unorthodox Journey From Long Sleeves to Lingerie.” After leaving her husband, Yosef Hendler, who is portrayed sympathetically on the show, “I was sleeping with other men but still wearing my wig,” she said. “That’s the level of fear I had. To me, taking my sheitel off meant God was going to kill me and I would go to hell.”She confronted her fears in baby steps, first selling insurance to save enough money to leave Monsey and eventually designing a line of killer heels not unlike the six-inch platform stilettos she wears on the show. “Show me a law that says I cannot wear high-heeled shoes,” she taunts.Or for that matter, the flashy togs that are part of the line she created for Elite World Group, the modeling and talent conglomerate she owns with her husband, Silvio Scaglia Haart, a collection replete with mock croc candy-pink jackets, emerald-sequined jumpsuits and the glittery like.Miriam, left, and Batsheva Haart. Like their mother, they have come a long way. via NetflixHer daughters tend to take their styles cues from mom. Miriam, 20, a student at Stanford, favors vivid tartan strapless tops, hot pink puffer coats and skinny tanks. Batsheva, 28, adopts a cottage-core-inflected look, all fluffy skirts and puffy sleeves, with an occasional, if not overtly racy, display of cleavage.Partial to labels including Valentino, Fendi and Dior, she shows off her caviar tastes on the series, as well as on Instagram and TikTok. Very much her mother’s daughter, she favors vivid prints and color: searing coral, sweet lilac and hibiscus. Like her mother, she has come a long way.Ms. Haart attended the Bais Yaakov seminary in Monsey, where she raised eyebrows when she wore a red dress. “Someone complained and I was called into the rabbi’s office,” she recalled. “He told me: ‘You have to stop wearing color. It’s not appropriate. You’re attracting attention.’ But where in the Bible does it say you can’t wear color?”Where indeed?“Modesty is not mentioned in the scriptures,” said Jonathan Sarna, a professor of American Jewish history at Brandeis University. “Those rabbinical interpretations of modesty were retrojected into the biblical texts over time.”Deeply rooted in the Talmud, the primary source of Jewish law and tradition, those interpretations, Dr. Sarna said, were based largely on the supposition that the sight of a woman, and even her voice, is arousing for men.Ms. Haart on her wedding day in 1991.Elite World Group, via NetflixHistorically, the call to modesty was by no means uniformly or universally heeded. “A considerable degree of divergence was to be found in the social norms in this realm, which were significantly influenced by social, economic and geographic differences,” Yosef Ahituv observes in The Jewish Women’s Archive.Men, it should be noted, were hardly exempt from the rules. Boys were expected to turn up at school in an unvarying uniform of black pants and white shirts buttoned to the neck, Ben recalled. “That way they wouldn’t be distracted from their studies.”And yet, Dr. Sarna points out, “The paradox of modesty is that its obligations fall mainly on women.”Because standards rarely were codified, it was often left to schools to enforce regulations, including the edict to cover one’s knees. Dr. Sarna can still remember a time when teachers measured girls’ skirts to determine how many inches they were above the knee. “Sarah, Rebecca, Leah and Rachel also were modest,” he said. “But I have doubts as to whether anybody was measuring skirts in those earlier days.”Ms. Haart with Batsheva and her son Shlomo in 1999.via NetflixMs. Haart chafed under similar restrictions and ultimately ditched them along with her sheitel and calf-sweeping skirts, trading them for the gilded accouterments of corporate success. Her audacity has earned her a following, but it has also drawn ire.“The show is not called ‘My Fringe Sect Life,’ it is called ‘My Unorthodox Life,’” reads an opinion piece from The Jerusalem Post. Julia “is therefore pointing the accusatory finger at all mainstream Orthodox Jews.”Others question her motives, speculating that the show was a marketing ploy conceived to pave the way to a planned Elite World Group public offering.Julia’s style alone has spawned plenty of chatter.“I know Netflix loves fetishizing ex-Orthodox women who abandon their Judaism,” Chavie Lieber, a reporter for The Business of Fashion, wrote on Twitter, referring to the near prurient fascination spawned by shows like “Shtisel” and “Unorthodox.”But as she observes: “There are thousands (millions?) of Orthodox women who have a very different story. And yes, some of us work in #fashion too.”As Julia herself hammers home repeatedly, and somewhat defensively, her issue is not with her faith but with any and all expressions of religious extremism. Reaching for consensus, she aligns herself broadly with the precepts of feminism.“How many times was I told as a girl, ‘Julia, your dancing, your learning the Talmud, these things are not appropriate,’” she said. “I want to eradicate this whole concept of the well-behaved woman.”And with it the notion of suitable garb. “We are relying on men to tells us what God wants from us,” she likes to chide. “I want women to choose for themselves.” More

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    ‘The Viewing Booth’ Review: Do You See What I See?

    One woman’s reactions to videos of the Israeli-Palestinian conflict are interrogated in this documentary by the filmmaker Ra’anan Alexandrowicz.More than ever, moving images — body cameras that monitor police conduct, the video review of athletic event rulings — purport to capture the incontestable truth. But can the “evidence,” framed and reliant on human interpretation, truly force us to see eye to eye?In “The Viewing Booth,” the filmmaker Ra’anan Alexandrowicz tests this hypothesis.Filmed at Temple University in a dark studio that resembles both a confessional and a laboratory, the documentary considers one young woman’s reactions to videos of the Israeli-Palestinian conflict.Singled out from a broader swath of students, Maia Levy, a Jewish American supporter of Israel, peruses a selection of videos — mostly by the human rights watchdog group B’Tselem — that she questions aloud, skeptical as to their authenticity. In one video, soldiers from the Israel Defense Forces raid a Palestinian family’s home in the middle of the night, awakening and interrogating several children. Levy, whom we observe voicing her objections in unforgiving close-up from the perspective of a computer camera, is convinced that the video is manipulating us to feel empathy for the family. Alexandrowicz watches the shared screen in an adjoining room, struck by Levy’s incredulity.Six months later, Levy is invited back to the studio to review the footage of her responses, effectively replaying bits from the documentary’s first half with commentary from Levy and Alexandrowicz. In short: Images are not enough to challenge one’s beliefs.Though moderately compelling to bear witness to one individual’s objections in real time, “The Viewing Booth” touches on gloomy truths about spectatorship in the digital era that might have felt novel a decade ago. Inundated as we are by traumatizing images and indiscriminate claims of “fake news,” it should come as no surprise that our ideological bubbles are actually quite difficult to burst.The Viewing BoothNot rated. In English, Arabic and Hebrew, with subtitles. In theaters. More

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    A Rap Song Lays Bare Israel’s Jewish-Arab Fracture — and Goes Viral

    A Jew and a Palestinian sling slurs at each other, giving voice to hidden prejudice with the aim of overcoming it.BEIT YEHOSHUA, Israel — Uriya Rosenman grew up on Israeli military bases and served as an officer in an elite unit of the army. His father was a combat pilot. His grandfather led the paratroopers who captured the Western Wall from Jordan in 1967.Sameh Zakout, a Palestinian citizen of Israel, grew up in the mixed Arab-Jewish town of Ramla. His family was driven out of its home in the 1948 war of Israeli independence, known to Palestinians as the “Nakba,” or catastrophe. Many of his relatives fled to Gaza.Facing each other in a garage over a small plastic table, the two hurl ethnic insults and clichés at each other, tearing away the veneer of civility overlaying the seething resentments between the Jewish state and its Palestinian minority in a rap video that has gone viral in Israel.The video, “Let’s Talk Straight,” which has garnered more than four million views on social media since May, couldn’t have landed at a more apt time, after the eruption two months ago of Jewish-Arab violence that turned many mixed Israeli cities like Lod and Ramla into Jewish-Arab battlegrounds.By shouting each side’s prejudices at each other, at times seemingly on the verge of violence, Mr. Rosenman and Mr. Zakout have produced a work that dares listeners to move past stereotypes and discover their shared humanity.Mr. Rosenman, 31, says he wants to change Israel from within by challenging its most basic reflexes. “I think that we are scared and are controlled by fear,” he says.Mr. Zakout, 37, wants to change Israel by overcoming their forebears’ traumas. “I am not emphasizing my Palestinian identity,” he says. “I am a human being. Period. We are human beings first.”At first viewing, the video seems like anything but a humanistic enterprise.Mr. Rosenman, the first to speak, launches into a relentless three-minute anti-Palestinian tirade.“Don’t cry racism. Stop the whining. You live in clans, fire rifles at weddings,” he taunts, his body tensed. “Abuse your animals, steal cars, beat your own women. All you care about is Allah and the Nakba and jihad and the honor that controls your urges.”The camera circles them. A guitar screeches.Mr. Zakout tugs at his beard, looks away with disdain. He’s heard it all before, including that oft-repeated line: “I am not a racist, my gardener is Arab.”The duo recorded the song in March and the video in mid-April. Arab-Jewish riots broke out in Israeli cities soon after.Dan Balilty for The New York TimesThen Mr. Zakout, his voice rising, delivers the other side of the most intractable of Middle Eastern stories.“Enough,” he says. “I am a Palestinian and that’s it, so shut up. I don’t support terror, I’m against violence, but 70 years of occupation — of course there’ll be resistance. When you do a barbecue and celebrate independence, the Nakba is my grandmother’s reality. In 1948 you kicked out my family, the food was still warm on the table when you broke into our homes, occupying and then denying. You can’t speak Arabic, you know nothing of your neighbor, you don’t want us to live next to you, but we build your homes.”Mr. Rosenman fidgets. His assertive confidence drains away as he’s whisked through the looking-glass of Arab-Jewish incomprehension.The video pays homage to Joyner Lucas’s “I’m Not Racist,” a similar exploration of the stereotypes and blindness that lock in the Black-white fracture in the United States.Mr. Rosenman, an educator whose job was to explain the conflict to young Israeli soldiers, had grown increasingly frustrated with “how things, with the justification of past traumas for the Jews, were built on rotten foundations.”“Some things about my country are amazing and pure,” he said in an interview. “Some are very rotten. They are not discussed. We are motivated by trauma. We are a post-traumatic society. The Holocaust gives us some sort of back-way legitimacy to not plan for the future, not understand the full picture of the situation here, and to justify action we portray as defending ourselves.”For example, Israel, he believes, should stop building settlements “on what could potentially be a Palestinian state” in the West Bank, because that state is needed for peace.Looking for a way to hold a mirror to society and reveal its hypocrisies, Mr. Rosenman contacted a friend in the music industry, who suggested he meet Mr. Zakout, an actor and rapper.They started talking in June last year, meeting for hours on a dozen occasions, building trust. They recorded the song in Hebrew and Arabic in March and the video in mid-April.Their timing was impeccable. A few weeks later, the latest Gaza war broke out. Jews and Arabs clashed across Israel.Their early conversations were difficult.They argued over 1948. Mr. Zakout talked about his family in Gaza, how he missed them, how he wanted to get to know his relatives who lost their homes. He talked about the Jewish “arrogance that we feel as Arabs, the bigotry.”Mr. Zakout and Mr. Rosenman have become fast friends and are at work on a second project.Dan Balilty for The New York Times“My Israeli friends told me I put them in front of the mirror,” he said.Mr. Rosenman said he understood Mr. Zakout’s longing for a united family. That was natural. But why did Arab armies attack the Jews in 1948? “We were happy with what we got,” he said. “You know we had no other option.”The reaction to the video has been overwhelming, as if it bared something hidden in Israel. Invitations have poured in — to appear at conferences, to participate in documentaries, to host concerts, to record podcasts.“I’ve been waiting for someone to make this video for a long time,” said one commenter, Arik Carmi. “How can we fight each other when we are more like brothers than we will admit to ourselves? Change won’t come before we let go of the hate.”The two men, now friends, are at work on a second project, which will examine how self-criticism in a Jewish and Arab society might bring change. It will ask the question: How can you do better, rather than blaming the government?Mr. Zakout recently met Mr. Rosenman’s grandfather, Yoram Zamosh, who planted the Israeli flag at the Western Wall after Israeli paratroopers stormed into the Old City in Jerusalem during the 1967 war. Most of Mr. Zamosh’s family from Berlin was murdered by the Nazis at the Chelmno extermination camp.“He is a unique and special guy,” Mr. Zakout said of Mr. Zamosh. “He reminds me a little of my grandfather, Abdallah Zakout, his energy, his vibes. When we spoke about his history and pain, I understood his fear, and at the same time he understood my side.”The video aims to bring viewers to that same kind of understanding.“That’s the beginning,” Mr. Zakout said. “We are not going to solve this in a week. But at least it is something, the first step in a long journey.”Mr. Rosenman added: “What we do is meant to scream out loud that we are not scared anymore. We are letting go of our parents’ traumas and building a better future for everyone together.”The last words in the video, from Mr. Zakout, are: “We both have no other country, and this is where the change begins.”They turn to the table in front of them, and silently share a meal of pita and hummus. More

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    Seth Rogen and the Secret to Happiness

    Listen to This ArticleAudio Recording by AudmTo hear more audio stories from publishers like The New York Times, download Audm for iPhone or Android.Seth Rogen’s home sits on several wooded acres in the hills above Los Angeles, under a canopy of live oak and eucalyptus trees strung with outdoor pendants that light up around dusk, when the frogs on the grounds start croaking. I pulled up at the front gate on a recent afternoon, and Rogen’s voice rumbled through the intercom. “Hellooo!” He met me at the bottom of his driveway, which is long and steep enough that he keeps a golf cart up top “for schlepping big things up the driveway that are too heavy to walk,” he said, adding, as if bashful about coming off like the kind of guy who owns a dedicated driveway golf cart, “It doesn’t get a ton of use.”Rogen wore a beard, chinos, a cardigan from the Japanese brand Needles and Birkenstocks with marled socks — laid-back Canyon chic. He led me to a switchback trail cut into a hillside, which we climbed to a vista point. Below us was Rogen’s office; the house he shares with his wife, Lauren, and their 11-year-old Cavalier King Charles Spaniel, Zelda; and the converted garage where they make pottery. I was one of the first people, it turns out, to see the place. “I haven’t had many people over,” Rogen said, “because we moved in during the pandemic.”Coyote paw prints pocked the trail. Water burbled somewhere beneath us. It was an idyllic scene disturbed only by Rogen’s phone, which was vibrating madly with messages. That morning, Houseplant, the cannabis company he co-founded in 2019 in Canada, his native country, officially started selling its own weed strains in California. Within moments of the launch there was an hourlong wait to enter the web store, and before long the whole site crashed under the weight of Rogen-loving hordes clamoring to buy what he described as his personally “hand-smoked” nugs. (The company also sells stoner home goods, like a blocky, Bauhausian table lighter designed to be impossible to lose.) “Crazy day,” he said, tapping at his screen. “I’m literally responding to people on Twitter, telling them we’re working on it — doing my own customer-service strategy, basically!”Rogen’s overwhelmingly casual demeanor — chucklingly agreeable, continually stoned — has long belied his productivity: He has been working almost constantly since he was 13, when he started doing stand-up comedy around Vancouver. But it’s still easy to mistake him for a less frenetically ambitious person. A few weeks before I visited, we scheduled a 9:30 a.m. video call, during which, right up top, I watched him light a chubby joint. “I smoke weed all day,” he said. “You’ll see that when we’re together.” He punctuated this with a warm burst of laughter familiar to anyone who has spent 10 seconds in conversation with him: a low, gravelly cackle, like Chewbacca doing his best Fran Drescher.Rogen was readying the release of “Yearbook,” a humor collection he’d spent nearly three years writing. But on social media, besides some posts about the book and about Houseplant, he’d mostly been making fun of Ted Cruz and posting pictures of his own trippy ceramic creations: undulating wide-mouth vases with speckled fluorescent finishes, nubby-glazed ashtrays with concave joint-holders affixed to their lips. And so I’d gotten it into my head that Rogen had downshifted into something of an early-retirement rhythm — the superstar comedian approaching middle age, shuffling between his memoirs and his pottery wheels, with nothing left to prove and nothing particularly urgent to do.I was wrong. “Right now I’m writing two movies with Evan,” he told me, referring to his lifelong friend and collaborator, Evan Goldberg, with whom Rogen began writing screenplays in eighth grade and with whom he founded the production company Point Grey. “One’s called ‘Escape,’ which hasn’t been announced and no one knows about, that we’ve been working on for years, which hopefully we’ll make next year. And then we’re writing this movie for Luca Guadagnino” — the “Call Me by Your Name” director — “about Scotty Bowers, this Hollywood hustler from the ’40s. And we’re producing a new Teenage Mutant Ninja Turtles animated movie.” On top of these projects were two others, in different media, that he asked me not to name, and then there was Houseplant. “On a given day I work on seven different things, probably, in little chunks,” he said, then puffed on the joint, shrugging. “But I don’t have kids!”At 39, Rogen himself remains admirably childlike. A quarter century since he first set foot on a comedy-club stage, he has somehow preserved the openness of that 13-year-old, never quite hardening into a settled form. “It’s something I chase — that feeling of, Oh, this thing is working. Now this thing is working,” he said. Rogen set out knowing exactly what he wanted to do with his life — make people laugh, smoke weed and hang out with his friends — and somehow managed to turn those three goals into the organizing principles of his whole career.We descended the hillside, and Rogen got a call: The web store was back up. “Fantastic,” he said, swiping over to Twitter to share the news as we strolled over to his pottery workshop. “Ceramics is something else that having kids would make impossible,” he told me. When the subject of childlessness arises in interviews, Rogen likes to half-joke that he and Lauren did the math and decided they’d rather not have kids, and enjoy a life of continued freedom and risk, maybe regretting this decision for “a couple years before we die” than have kids now, dislike the life change tremendously and regret it for “the next 50 years.”The workshop smelled, unsurprisingly, dank. “There are probably some roaches sitting around,” he said. Through Houseplant, and on his own, Rogen has advocated for expunging criminal records that stem from marijuana arrests, and he is heartened by the drug’s steady creep toward legalization in the United States. He stressed that its illegality was “racist.” He went on: “It’s insane to arrest people for something that never should have been illegal in the first place. It’s just a way to put Black people in jail.”Mark Rogen, Seth’s father, told me that his son suffered from an undiagnosed attention-deficit disorder as a kid, until “the miracle of marijuana changed his life — we had him on a strict diet that helped keep him in balance, but it wasn’t 100 percent. Marijuana finally made his cells relax.” Rogen compares his own weed habit to wearing shoes: He could probably make it through a day without it, but “it’s just not how I would prefer to be feeling.” He acts stoned, he directs stoned, he does interviews stoned. Absent the cultural stigma around marijuana, Rogen said, “it’s just a tool we use to make our experience more palatable, and some people need those tools a lot more than others. For me it’s like shoes. For you it might be like sunglasses. Not everyone’s the same. If someone doesn’t need to smoke weed? Great. It’s the same as someone telling me they don’t wear glasses. ‘Mazel tov! You don’t wear glasses. I do!’”The pottery studio was cluttered but clean. There were three wheels and a kiln, and several worktables covered with test tiles for trying out new glazes, freeze-dried treats for Zelda and ceramics in various states of completion. Rogen’s pottery is good — sometimes astonishingly so — and the images he posts online routinely generate hundreds of thousands of likes. “I’ve spent years working on movies that fewer people pay attention to than a vase I spent 40 minutes on,” he said, laughing.Rogen credited Lauren, who is also an actor and filmmaker, with encouraging him to try ceramics. “She made all the stuff in our house,” he said. But it was the late L.A. artist Ken Price — best known for his gloopily biomorphic, wild-hued sculptures — who first piqued Rogen’s interest in the form. “I went to his last show at LACMA in 2012, the one Frank Gehry did the installation for,” Rogen recalled. “It’s the first time I saw ceramics and said, ‘What the [expletive] is happening here?’” It was at this moment that Rogen noticed my T-shirt, which was printed with images of Price’s ceramics. “Where did that come from?!” he asked, delighted. “That’s amazing. I need that.”Rogen has collected art for several years, with a focus on Pop and street art. In addition to a trove of vintage ashtrays he began amassing as a teenager, he showed me some painted sculptures by Barry McGee, figurines by KAWS and a large color drawing by George Condo. With ceramics, Rogen found a practice that spoke to both the left and right sides of his brain. He flipped open a notebook in which he’d written the chemical breakdowns of various glaze recipes. “This reminds me of the camera side of filmmaking, which is very scientific and technical, and which I actually understand really well,” he said. “It’s funny, whenever it’s revealed to someone that I know about cameras, they’re surprised, and it’s, like, I make movies!”Rogen held up a vase he’d glazed with a multitude of wormy Cronenbergian protuberances. “This one’s gross,” he said, not unlovingly. “But what I love about it is it makes you want to touch it.” He showed me a more immediately pleasing one, with a saucer-shaped mouth and squat body he’d glazed with psychedelic swirls of blues, greens, reds and oranges, evoking a gasoline rainbow. “Beauty was not emphasized in the filmmaking climate that I grew up in,” Rogen said. “And we were never trying to make our work beautiful. We were trying to make it feel real and accessible and grounded.” He went on: “We were always trying to serve comedy, and beauty doesn’t always serve comedy.” Recently, he said, he’d started wondering what a beautiful Seth Rogen comedy might look like.Rather than a hobby indulged in a vacuum, ceramics had become deeply enmeshed with Rogen’s sense of himself as a creative person — and had occasioned epiphanies he wanted to weave back into moviemaking. He talks about the meditative appeal of throwing clay, and about the particular pleasure, for someone who works in the increasingly dematerialized “content” industry, of a creative endeavor oriented around tactile artifacts. Beyond this, he told me, ceramics offered him an outlet for experimental impulses that were harder to chase in his day job: Making movies, he often felt that “there’s too much money involved to be truly experimental. When someone’s given you $40 million, is that really the time to be trying things you’re not sure are gonna work? But what pottery has shown me is there is actually a lot more experimenting we could be doing.” For instance, “I was watching the making of ‘Phantom Thread,’ and Paul Thomas Anderson is trying out 300 different film stocks — it’s not like Evan and I don’t want to do that, but they don’t let us do that. And we’re probably not fighting hard enough to do that.”Under quarantine, as a kind of bonding exercise, Point Grey started a virtual movie club for its 13 employees. On occasion, directors and actors themselves joined video calls to discuss films they’d worked on: Amy Heckerling (who talked about making “Clueless”), James L. Brooks (“Terms of Endearment”), Keanu Reeves (“The Matrix”) and Nancy Meyers, among others. One week, Alfonso Cuarón popped in to talk about “Y Tu Mamá También,” and something he said lodged in Rogen’s head. “He talked about making that movie after he’d made some big studio films,” Rogen recalled. “And he said: ‘With this one, we wanted to make the movie we would have made before we even went to film school, as though we knew nothing. Any idea we had, we would do it, even if it seemed crazy or stupid or pretentious or whatever. We wouldn’t think about, Oh, it’s been done, or people will hate that, or that’s too weird.’“It was so cool to hear him talk about that,” Rogen went on, “because — speaking to experimentation — he’d been locked into this thing where he was making big, expensive movies very early in his career, and then he kind of went back and said, No, this is what I want to do: Reset what I’m known for and take insane swings.”Chris Buck for The New York TimesRogen built his comedic persona around the prerogatives of adolescence in real time: He started out telling summer-camp and Jewish-grandparent jokes in his stand-up act, improvising scenes on the NBC high school sitcom “Freaks and Geeks” and co-writing what would become the 2007 smash hit “Superbad.” Working on early drafts of that script in eighth grade with Goldberg, Rogen told me: “It was, like, we’re writing our favorite movie of all time, because it doesn’t exist. There are movies we like, but there’s no movie that’s us, with all the things we specifically want out of a movie: It’s about teenagers, they’re trying to buy booze, they’re trying to get laid, they’re failing, there are cops, they’re stupid. … ”This preoccupation has persisted into Rogen’s adulthood, from his 2007 star turn in Judd Apatow’s “Knocked Up,” in which he played a 20-something dude jostled out of an extended adolescence by an unexpected pregnancy after a drunken hookup, to “Long Shot” (2019), in which he played a 30-something dude who shares an adolescent bond with a politician (Charlize Theron) and works to remind her of her youthful ideals even as she works to disabuse him of what she sees as his stubborn naïveté. Through Point Grey (named for the secondary school he and Goldberg attended), Rogen has put out “Good Boys” and “Blockers,” wildly profitable R-rated teen comedies. Last year, he voiced a teenager on “Big Mouth.” He has said that he envisions Point Grey’s Teenage Mutant Ninja Turtles reboot as “a great action-adventure movie that’s also a great teenage movie.”I asked Rogen what it was about youth he found so compelling. “That time in your life is very fertile for good stories,” he said, “in the sense of lessons learned, things that are formative to you, things where you thought one thing then thought another. … ” He mulled it over a bit more. “I think a ton about organization — that’s a word, creatively, that comes into my head a lot. People crave stories because what stories do is organize experiences in ways that make them make sense. Like, the world is very scary and chaotic-feeling,” and youth is “the time in people’s lives that feels it could use the most organizing. It’s the least-reconciled part of a lot of people’s lives: ‘What do I do with that?’”Rogen devotes much of “Yearbook,” which comes out next month, to organizing his own early life. He began writing it two and a half years ago, he said, “when Evan had his second kid and I had nothing to do for a few months.” His goal wasn’t to impart “life lessons,” he emphasized, just to be an affable raconteur: Rogen’s best movies feel like great hangs, after all, so why not make his writing feel the same way? Or as he put it: “I read Steve Martin’s book” — “Born Standing Up” — “and I was like, this is a beautiful memoir of one of the most influential people in comedy. That’s not what I’m going for!”Rogen got in touch with old classmates, some of whom he hadn’t spoken to in ages, asking for permission to use their names in the book, and for their own recollections too. “This guy Saul Moscovich, who is the guy I first smoked weed with, I haven’t talked to him since I was 17,” Rogen said, “but it was funny getting his perspective on the first time we got high in the ravine behind our school.”Rogen’s adolescence in Vancouver was, in his telling, an essentially untroubled one — he remarks in “Yearbook” that his life has been relatively low on adversity and mercifully unmarred by tragedy. When he was growing up, Rogen says, his family “did not have a ton of money.” This seems to have bothered him more than it did his parents, whom Rogen describes as resolutely anti-careerist “radical Jewish socialists.” His mother, Sandy, worked as a cashier and later as a social worker. As part of his student advocacy work at a local community college, Mark opened a game room, signing out table-tennis paddles; later he worked for nonprofits. (Rogen has an older sister, Danya, who is now a social worker, too.)A teenage Seth Rogen (left) with his father, Mark, in 1996.From Seth Rogen“Mark always said to our kids, ‘Never do anything just for the money,’” Sandy told me recently. “We were very lefty, very socialist, and tried to instill that in them: ‘You have to share.’ We always had people living in our house. Five or six people who had left their marriages and had nowhere to go, they came and lived with us and they weren’t separate from us — they were part of the family.”In addition to his childhood issues with attention, Rogen says he has a mild case of Tourette’s syndrome. “I knew when he was 4 that he would not be able to sit in school,” Sandy said, recalling Seth’s “night terrors and tantrums,” which abated after they put him on the doctor-prescribed diet. “We took him off dairy, wheat, sugar, yeast — everything good,” she said. Nonetheless, until about seventh grade, Mark said, they “spent almost as much time at his school as he did,” summoned to the vice principal’s office to discuss Seth’s behavior. Rogen would fidget incessantly, leave his seat and interrupt class, antagonizing teachers. “He was really smart and could take things teachers said and twist them against them,” Mark recalled, “making the class laugh at them and embarrassing them.” Sandy added that Seth would “make some teachers cry — but one of his favorite teachers used to tell us she had to send him out of the classroom because he was making her laugh so hard.”Seth painted, drew and enlisted Sandy’s help in fashioning costumes. “He’d say, today I have to be Batman, today I have to be a cowboy, today I have to be Abraham Lincoln,” she told me. After Seth saw “The Terminator,” Mark recalled, he made himself a stunningly elaborate “replica of the Terminator’s gun” using duct tape, electrical tape, paper-towel and toilet-paper rolls. “That gun was amazing,” Sandy said.By high school, Rogen had mellowed significantly — he played rugby, studied karate and won a provincial championship with the Point Grey improv team. (The brilliant comedian Nathan Fielder, it happens, was a teammate.) But he remained an idiosyncratic kid who dyed his hair green, wore a leather L.A. Raiders cap inspired by Ice Cube and, at 16, shared a subjectivity-obliterating 18-gram dose of psilocybin mushrooms with Goldberg in a local forest known as the Endowment Lands. “We lost our minds,” he told me, adding that, in the years since, he has experienced shroom-abetted ego death “like, 25 times.”That same year, Rogen successfully auditioned for a role on “Freaks and Geeks,” the cult high school series created by Judd Apatow and Paul Feig. Mark and Sandy were each laid off from their jobs before the gig materialized, and Rogen has suggested that “if there was any kind of dark, driving force” behind his early ambitions, it was most likely his desire for “some sense of financial security.” He became the family breadwinner, but this didn’t much change the household dynamic, because his parents had long instilled in their kids an everybody-pitches-in mentality. Rogen remembers their spending a chunk of the gift money from his bar mitzvah on a washer-dryer. Sandy told me, “I feel slightly guilty that Seth felt any pressure about money” — then added, with a laugh, “Mark doesn’t.”When I asked Rogen’s parents if anything surprised them about the adult he became, Mark replied: “It surprises me that he’s such a workaholic! It’s kind of like Alex Keaton” — Michael J. Fox’s character on “Family Ties” — “this thing where the family is lefty and the son is right-wing. We were so laid back! Sandy was home with the kids for seven years, and I had low-paying jobs, and we worked because we had to, not because it was our life’s ambition. And now Seth is multitasking on 10 projects at any given moment.” Seth laughingly acknowledged to me that he “might have gone in the complete opposite direction” of his parents, but that, when it came to his career aspirations, “They never said, Hollywood is [expletive], wear bare feet and frolic the fields. They said, If this makes you happy, do it.”All artworks are tethered to the moment of their making, but that’s especially true of comedy, where the perspectives, references and rhythms that animate jokes can date them — sometimes fatally — far more readily than, say, an outmoded hairstyle. Lately, comedy’s radioactive half-life has seemed to only accelerate, as cultural attitudes surrounding sex, identity and privilege are renegotiated precipitously, and this is especially true of comedies situated as squarely as Rogen and Goldberg’s have been in the world of men.Rogen has addressed this renegotiation in interviews, acknowledging that there are jokes he made at the start of his career that he wouldn’t make today, and that he proceeds with more sensitivity now than he did in his 20s. He characterizes this not as a case of self-censorship but as a particularly high-stakes example of what any comedian fundamentally wants to do, which is exhibit control over his or her material: “I want to know when I am crossing the line, and I also want to convey to the audience, in some subtle way, that I’m aware of the lines,” Rogen told New York magazine in 2018. “Audiences get nervous when they don’t trust that the filmmakers fully understand what they’re doing; you want to know that the people making the offensive jokes understand what’s offensive about them.”Films like “Superbad” and “Pineapple Express” meet this standard — for the most part. When the pubescent protagonists of the former issue idiotic declarations about the psychologies of the girls they obsess over, the movie makes it abundantly clear they have no idea what they’re talking about. “Pineapple Express” (2008) includes a shadowy group of drug dealers referred to only as “the Asians,” in the Orientalist style of the lug-headed ’80s action movies Rogen and Goldberg are pastiching. You can read this as a meta commentary on Hollywood racism, even if you debate its ultimate success.At bottom, though, Rogen’s movies are sweet, fumbling love stories about sweet, fumbling dorks, and this has helped them age well. In “Yearbook,” we encounter a poignant encapsulation of this sensibility. When Rogen was 12, he writes, inspired by the 1993 Val Kilmer western “Tombstone,” he amassed a wardrobe of thrift-store vests that he paired with a pocket watch. Attending classmates’ bar and bat mitzvahs, he describes how “a slow song would come on, boys would ask girls to dance, girls would ask boys to dance and I’d generally find myself standing on the side watching it all happen, spinning my pocket watch like some sort of 1920s mafia snitch.”One weekend, hugging the wall at a bat mitzvah, Rogen noticed “two other guys also standing on the sidelines, watching with longing as the other kids had fun.” With a sinking feeling, he recognized himself in them. But then “I noticed two OTHER guys. They weren’t standing on the side, watching with longing. They actually seemed like they wanted nothing to do with the girls or the boys or the dancing or any of that.” These boys — Evan Goldberg and Sammy Fogell (who would go on to inspire the character McLovin in “Superbad”) — were happily picking up “discarded glow sticks, cutting them open and pouring the glowing noxious goop that was inside all over their hands,” Rogen recounts. He went over and started cracking open the glow sticks, too — he’d found his people.The breakthrough: Rogen (far left) with the cast of “Superbad” (2007), from left, Jonah Hill, Michael Cera and Evan Goldberg, with whom Rogen started writing the script when they were in eighth grade.Columbia Pictures/Everett CollectionRogen captures something in this moment that’s both geeky and precious. Perched on the symbolic precipice of adulthood, troubled by hormonal disturbances, nascent anxieties and social pressures, three friends find safe harbor in one another’s company. It’s Rogen and Goldberg’s origin story, reverberating throughout their creative partnership. “Our brains formed around working with one another,” Rogen told me. “Your brain is not fully formed when you’re 13, and that’s when we started sitting down to write together.” Decades later, he went on, “we’ve been able to keep that childlike energy of just working on the thing that you want to be doing, the thing you want to watch, the thing that’s really just for you.”In Danny Boyle’s film “Steve Jobs,” Rogen appears opposite Michael Fassbender, who plays Jobs, as a supportive but aggrieved Steve Wozniak, the Apple co-founder. Even though Aaron Sorkin wrote the script, when Rogen is onscreen, you can glimpse the Point Grey version of the film: two mismatched bros — the inventor and the marketer — hanging out in a Cupertino garage, balancing shared affections and aspirations against festering resentments. In their films, Rogen and Goldberg love nothing so much as stories about friends whose abundant love for each other is tested — by power imbalances between them, by weaknesses of character, by societal forces tugging them apart. This is the emotional engine at the core of “Superbad” (2007, an impending college departure threatens a friendship); “The Green Hornet” (2011, pampered arrogance threatens a friendship); “This Is the End” (2013, Hollywood threatens a friendship); and “The Interview” (2014, diverging career goals threaten a friendship).One of my favorite Rogen comedies is a bleak exception: Jody Hill’s “Observe and Report” (2009), in which Rogen plays a reactionary mall cop with bipolar disorder, delusions of grandeur and no friends to speak of. Rogen’s greatest script with Goldberg, “Pineapple Express,” which David Gordon Green directed, also inverts the typical structure: Amid a life-threatening adventure, a friendship blossoms.In “Knocked Up,” Judd Apatow framed goofy adolescent bliss as an entertaining but ultimately stunted condition that Rogen’s protagonist had to reluctantly outgrow. The movie grossed $220 million and made Rogen an unlikely star. But in the films he has made with Goldberg, the advent of maturity is treated with more ambiguity, if not outright skepticism. In their hands, adolescence is not merely a stage of life but a state of mind, where the exploratory, joyful fumbling of childhood has yet to give way to the compromises and conformities imposed on us by a fraudulent adult world. Goldberg told me that he and Rogen share a “philosophical bent” that stems from adolescence: “We’re irked by people who say, ‘This is how it should be, and I know what’s right.’ No one knows what’s right, the entire universe is madness. So people who proclaim to know how other people’s lives should be lived irk us — and those people tend to look down on young people.”The most radical expression of this mentality comes at the end of “Sausage Party,” a 2016 animated feature about anthropomorphic supermarket foodstuffs that have been taught paradise awaits them upon being purchased, then discover the grim truth and rebel. Voiced by actors like Rogen, Kristen Wiig and Salma Hayek, the heroes question the belief system that has kept them docile and, in the finale, become violent revolutionaries, massacring their oblivious human oppressors in the supermarket aisles before enjoying a wildly uninhibited pansexual victory orgy. Writing sequences like these, Rogen told me, he and Goldberg “will look at each other and say, I bet this is partially because we did a lot of mushrooms when we were in high school.”“Whoa,” Rogen said, checking his phone in the ceramics studio. The Houseplant web store was not merely back, but it was looking as if everything was going to sell out by day’s end. “Part of me was, like, will anyone buy this [expletive]?” he admitted. “Like, our movies cost $15 to go see, most people see them for free now. Will someone pay $100” for an ashtray and a vase?For Rogen, Houseplant represented a “big swing” of the sort he liked hearing Cuarón champion. Rogen had taken to calling the cannabis company “his life’s work,” and he assured me he didn’t mean this jokingly. “It feels like something I’m more uniquely. … ” He thought for a second. “More people could make comedies than could do this,” he said.All the same, I asked if he was plotting some big cinematic swing too. “The thing with our movies is, we’re always trying to do that,” he replied. “ ‘Sausage Party’ was a big swing. As we were making ‘This Is the End’” — a movie about the Rapture, set in Hollywood, in which Rogen and a host of other celebrities like Rihanna and Jonah Hill played versions of themselves — “we were saying, this is an experiment.” He laughed. “And then I’d argue that ‘The Interview’ is an experiment that maybe went awry!”“The Interview” is the second movie Rogen and Goldberg directed, and it doesn’t feel like much of an overstatement to say it had the most turbulent rollout in the history of Hollywood. The movie is about a Ryan Seacrest-style TV host (James Franco), whom the C.I.A. enlists, along with his trusted producer (Rogen), to assassinate Kim Jong-un during an interview. Any putative stoner comedy where you find yourself rooting for C.I.A.-backed regime change deserves, at least, a hard sidelong glance, and if the film weren’t so thoroughly silly, you could argue that it is, on some level, pro-U.S. propaganda.This was the vociferously held position of North Korea, at any rate. Its state-news agency promised “stern” and “merciless” retaliation ahead of the film’s release, with the country’s United Nations ambassador calling it “an act of war” in June 2014. That November, after a historic cyberattack on Sony Pictures servers that the F.B.I. linked to North Korean hackers, thousands of internal company emails were leaked, leading to the resignation of Amy Pascal, the studio boss at the time. In a last-minute swerve, citing safety concerns, Sony yanked “The Interview” from theaters and gave it a streaming-only release (a rehearsal, it turned out, for pandemic-era upheavals in distribution).Rogen was somehow able to take all this in relative stride, even growing accustomed to the full-time security guard hired to protect him. It was easier, it turned out, to abstract himself from geopolitical strife than from bad reviews. “What’s painful,” he said, “is the joy people seemed to take in deriding it,” by which he meant “major publications who took the time to write articles that were, like, And by the way, this movie sucks. Yes, it’s the center of a major controversy, but don’t let it be lost on you that it’s also terrible.” Rogen laughed with a mixture of mirth and bitterness. The saga left him feeling “gun shy,” he said. “It was something that for sure felt like we burned our hands on the stove. I don’t think it’s a coincidence that we haven’t directed a film since.”Last July, Rogen found himself at the center of a relatively more muted international controversy. During an interview with Marc Maron, Rogen articulated his conflicted thoughts about Israel — the country where his parents met, on a kibbutz, and where he traveled as a teenager. Rogen told Maron that, growing up, he was “fed a huge amount of lies” about Palestinian claims to the land: “They never tell you that, oh, by the way, there were people there,” he told Maron. “They make it seem like it was just sitting there, like, the [expletive] door’s open.” As for the basic notion of a Jewish state, he added, “You don’t keep something you’re trying to preserve all in one place,” especially not “when that place is proven to be pretty volatile, you know? I’m trying to keep all these things safe, I’m gonna put them in my blender.”Outcry followed, with some Jewish voices celebrating Rogen for speaking tough truths and other, more conservative ones denouncing him. The Maron interview, Rogen said, “put people in a funny situation where they had to say I’m anti-Jewish, which is a hard thing for me to wrap my head around.” As a kid, Rogen attended Jewish day school and Jewish summer camps. Last year, after the death of his mother-in-law from Alzheimer’s, Rogen developed a greater appreciation for what he calls Judaism’s “practical” aspects. “When you look at what Jews do after death, you go to work, you get the body together, you hang out together, you get food, you get alcohol: There’s infrastructure in place to deal with these things that are truly hard to deal with,” he said. He was especially struck by the stark finality of one ritual in particular: “You bury the body yourselves,” he said. “It’s crazy — you’re dumping dirt on the body.”Rogen conceded that his remarks on Maron’s podcast had been “flippant” and that, after the interview, Lauren told him, “You know this is a very sensitive subject for people, but you’re speaking like you don’t, and that’s where you seem stupid, and not who you are.” But he emphasized that, at root, he didn’t say anything he didn’t believe. Rogen told me: “That was in some ways the last taboo, for me as a Jewish comedian, saying that about Israel. It was the one thing, almost, I would never talk about, and probably part of this bad-​instinct O.C.D. part of my brain that’s, like, when someone says, ‘Don’t touch that one button,’ part of me says, ‘What would happen if I did?’”Chris Buck for The New York Times“Let me get my computer and show you something,” Rogen said. He closed up the garage and we made for a sunny second-story deck adjoining his office, where he rolled himself a fresh joint — a proprietary Houseplant strain known as Diablo Wind, named after a weather pattern that affects Northern California. “It’s a pretty strong sativa,” he explained. “A good work-throughout-the-day weed.”Rogen had come to accept that his and Evan’s chance “to be the biggest names in movies has come and gone,” he said. But rather than demoralizing him, this insight was freeing, and now he and Goldberg were plotting their return to filmmaking with a project unlike anything they’d done: “A big action movie,” as Rogen put it, called “Escape,” that was heavily inspired by Buster Keaton and Jackie Chan.“Escape” grew out of a challenge the duo set for themselves to try and make people laugh without using dialogue. In “Pineapple Express,” Rogen explained, “the scenes people remember are the fights, the foot through the windshield and, like, with ‘Neighbors,’ you think of the airbags” — moments, that is, of outsize physical comedy. “We were like, Why are those just the supporting things? Why are those, amidst a sea of talky jokes, these things that pop up once in a while? Why don’t we make a bunch of these jokes and not rely on verbal humor?”Youth is ‘the time in people’s lives that feels it could use the most organizing. It’s the least-reconciled part of a lot of people’s lives: “What do I do with that?” ’Rogen and Goldberg have flaunted virtuoso stoner ingenuity when it comes to crafting set pieces — even the unfairly maligned “The Green Hornet,” which they wrote and which Michel Gondry directed, is significantly redeemed by its daffily inspired action sequences alone, like the one in which a car rides an elevator, or the one in which a character shoves another character into a foosball table and “kicks” him in the face repeatedly. With “Escape,” Rogen said, “we did add talking eventually, but for a while there was almost none.”He opened his laptop, where the desktop image was the Wu-Tang logo rendered in rainbow colors so that it resembled the ‘80s-era Apple logo. Rogen clicked over to a folder marked ESCAPE, revealing hundreds of documents within. Every time he and Goldberg have an idea for a movie, Rogen explained, they start compiling lists of “ideas for anything: characters, scenes, lines, plot twists, turns — it could be as general as, like, ‘Someone locks themselves in the closet while trying to hide,’ or it could be like, ‘OK, this character’s been this way their whole life. … ’”Over time, whether they’re in the same room or emailing back and forth, as they’ve done during the pandemic, Rogen and Goldberg sculpt these lists into outlines, then sculpt those outlines into scripts: “You start to say, ‘OK, these 10 things could go together,’” Rogen said. “Or, ‘OK, that’s a chunk of a movie,’ or, ‘If we want all these ideas in the same movie, what’s a character that could support that?’”He scrolled through the folder. “These are our ‘Escape’ files — oh, Jesus — going back to January 2016,” he said. He glanced at an early list. “This totally changed,” he said, opening another. “These are gags,” he explained. Rogen and Goldberg had collected dozens of Keaton-worthy ideas, which he asked me not to reveal. He scrolled to another document, dated February 2019 and titled “Boarded Action Beats” — “These are gags we started to actually draw,” he said.Working with an illustrator, Rogen and Goldberg had completed what was in essence a digital flip book diagraming every scene in “Escape.” “We’re literally storyboarding every second of the movie,” Rogen said. One open-ended, three-word gag I’d seen in a list from May 2019 — centered delightfully on something you could buy in a hardware store — had been storyboarded into an elaborate action sequence. Rogen showed it to me frame by frame, narrating as he went. “She’s trying to go from there to there … these guys are chasing her. … ” His finger tapped the right arrow. “She grabs that guy, he’s falling, bam, whoop!”Even in flip-book form, the scene was funny. “We need to know if these jokes are working, and if the timing is right,” Rogen said, “and you can’t do a table read and see if people laugh or not, because that would be me saying, like, ‘He throws the thing, it bounces off the door, it hits him in the face.’” He laughed. “We need to be able to see that!”There’s a story Mark Rogen tells about the early days of Seth’s career: When the family first moved to L.A., for ‘Freaks and Geeks,’ Seth signed with a manager and a lawyer, and after some time, “his lawyer threatened to fire him, because Seth kept getting offered different gigs and saying, ‘I’m not doing that, that’s not a movie I’d go see and it’s not a movie I’d want my friends to see me in.’”Rogen’s self-assurance might be the most enviable thing about him: The fact that, with rare exceptions, he has only ever seemed to work on exactly what he wants to work on. Rogen once recalled his friend Jonah Hill’s approaching him for advice after being offered a part in a “Transformers” sequel. “I can see if Steven Spielberg’s calling you, asking you to do something, how that’s hard to turn down,” Rogen told an interviewer, recounting the exchange. But in this case, he told Hill: “You want to make a movie about fightin’ robots? Make your own movie about fightin’ robots. You can do that. That’s on the table now.” This story has an echo in “Yearbook,” in a chapter where Spielberg himself actually invites Rogen and Goldberg to collaborate on a project inspired by the 1984 sci-fi movie “The Last Starfighter.” The same idea had already occurred to them, and they decided they’d rather just make their own version. Rogen isn’t overly concerned in the book with flattering the powerful. There’s also a funny story about George Lucas — that, within moments of meeting Rogen and Goldberg in 2012, he expressed his certitude that the world would end later that year (Lucas, through a representative, denied this account) — and an even funnier story about Nicolas Cage pretending to be a white Bahamian for a possible role in “The Green Hornet,” bellowing improvised dialogue in a Caribbean patois.‘We were always trying to serve comedy, and beauty doesn’t always serve comedy.’With Point Grey, Rogen can exert that much more control over his career. This has turned out to be good for him not just creatively and financially, but also as a way of weathering industry tumult. Rogen’s stock in trade — the midbudget comedy — has long been on the endangered-species list in the Marvel era, during which time comedy talent has undergone a mass migration from movies to streaming television. And yet Rogen has largely bucked both of these trends: The Hollywood Reporter recently named Point Grey “masters of the midbudget comedy,” crediting its films’ success with “keeping the genre alive.”Rogen told me, “In the last few years, we released ‘Blockers’ and ‘Good Boys,’ and they both did really well, and they’re both 100 percent the exact thing people say doesn’t work anymore: $20-million comedies with no huge names that were just funny R-rated comedies — and they both made a very healthy multiple of their budget.” Of “Good Boys,” he noted, “That’s a script that was around awhile, and no one wanted to make it, because it’s about 12-year-olds, and 12-year-olds can’t see it. And we say, Everyone’s been 12! ‘South Park’ has been on for 20 years, and they’re 9! I watch movies about talking dogs — I’m not a dog!”Setting aside the myopia of financial backers, Rogen went on: “I don’t know if other filmmakers are having the conversation that we’re always having, which is, Will this work in a movie theater?” This wasn’t, he went on, “a conversation you used to have to have, but now you do” — even more so, post-pandemic — “and we’re very clear — we want this to be in a theater, so it has to do things that a movie that works in a theater does. Those movies are different. An audience paying to go out of the house and be surrounded by hundreds of people? That’s a very specific product, so you have to be honest with yourself and say, ‘Is this ticking the boxes for that product?’ I look at other movies and say, ‘Did they think this was gonna be in theaters? Did they think this was ticking those boxes?’”He contrasted “Good Boys” with another Point Grey release, “An American Pickle.” With the former, Rogen said, “The concept was super-​relatable and believable and easy” — three sixth-grade friends ditch school and are waylaid by a series of misadventures en route to a party — “and it has set pieces, so it feels like it has a scope to it.” Whereas, with “An American Pickle” — the first original feature film to stream on HBO Max, in which Rogen stars as both a Brooklynite web designer and his shtetl-hardened great-grandfather, Herschel — “we had no illusions: This is not a movie people are gonna necessarily leave their houses for, a quiet character movie with three people in it.”None of which meant that Rogen was sanguine about the state of the industry. At one point, he told me that his plan was “hypothetically” to star in “Escape” “if it gets made one day.” I expressed surprise at his uncertainty, since the film seemed well into preproduction. “I’m not convinced we’re making a movie until we’re two weeks into filming it,” he said. “That used to be a thing, where you were told, ‘You’re greenlit.’ That doesn’t happen anymore.”On top of the obvious appeal for Rogen of starting a cannabis company, then, Houseplant has the added benefit of depending in no way on Hollywood for its existence. The week after I visited him at home, I joined Rogen and Goldberg on a video call dedicated to Houseplant business.“OK, what are we doing?” Rogen asked, sitting at his desk in Los Angeles.“We’re smoking weed!” Goldberg said in Vancouver.This was not untrue, though the primary reason for the call was to write copy that would accompany two forthcoming products, something they like to do themselves: a leatherbound carrying case for loose joints and a “desk lamp with an ashtray built into it, kind of,” Rogen said, holding up a prototype so I could see.They agreed that, with the carrying case, “there should be a joke of some nature,” as Goldberg put it, but that it could “start from a more utilitarian place, because it’s genuinely solving a problem,” Rogen added. But no one had been screaming for a combination lamp-ashtray, which meant it had far more comedic potential.“I thought we could do an ‘And then there was light’ joke. … ” Goldberg said, kicking things off.Rogen sidestepped this idea and offered another: “There’s also a simple one,” he said, “like, ‘For years I stared at my desk lamp and my ashtray, sitting beside each other — two stupidly separate things. … ’” “Yeah,” Goldberg replied, building on the bit. “ ‘I kept thinking of the pencil and the eraser, before they were brought together. … ’”“Exactly,” Rogen said. “What are other disparate things that —”Goldberg started riffing: “ ‘Pepperoni used to not even know pizza! A jukebox, combined with your phone? Absurd!’”Rogen started writing down these ideas in a shared document, as Goldberg experimented with wording to encapsulate them: “ ‘Not everything that should be together, is together. … ’” Rogen laughed at this and said: “Yeah! ‘Until someone has the audacity to combine them. … ’”Warming up now, Goldberg got sillier: “ ‘The concept of a chair and wheels combined to become the bicycle, which revolutionized the way — ’” Rogen cracked up so loudly at this that I couldn’t hear the rest.“ ‘Buses and missiles combined to become airplanes. … ’” Goldberg continued.“ ‘Buses and birds ’” Rogen suggested, grinning, and Goldberg’s laughter indicated that this revision was a keeper.For the next 20 minutes, I watched their shared document take form, their names hovering above their cursors, dancing manically around the screen, unfurling jokes. Soon the copy for both the lamp and the case was done, the sun was low in the sky and the frogs at Rogen’s place were croaking. It was nearly 5 p.m., which is when he likes to head to his pottery studio — to clock off for the day and go make some more things.Jonah Weiner is a contributing writer based in Oakland, Calif. He writes the style and culture newsletter Blackbird Spyplane. Chris Buck is a photographer based in New York. His latest book is “Gentlemen’s Club: Partners of Exotic Dancers.” More

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    Bridging Time, Distance and Distrust, With Music

    Neta Elkayam, an Israeli singer, plumbs the rich culture of the Moroccan Jews she descended from, and introduces it to new audiences in both countries.Neta Elkayam did not really understand the depth of her dual identity until, in her late 20s, she and a friend took a trip from their home country, Israel, to that of their parents, Morocco.“It was like drugs,” Ms. Elkayam said. “We both felt like we were walking on air. This is how our place needs to feel. I felt home. I felt filled with happiness. I felt like a complete stranger at the same time. A lot of people on the streets looked like me or like people I knew from my childhood.”Now 41, Ms. Elkayam, a singer and visual artist, has since earned a following with recordings of the music of Morocco’s Jews, most of whom left that country decades ago. Ms. Elkayam has joined the ranks of artists from scattered people around the world whose longing for a lost homeland has helped preserve once-thriving cultures.Her connection to her Moroccan heritage led to her latest and most emotional project, with roots in a sprawling transit camp on the outskirts of Marseille, France, that once housed displaced Jews. Many of them were from North Africa, trying to make their way to Israel. Few artifacts remain of life in the camp, called Grand Arenas, which operated from 1945 to 1966, but among them are recordings of Jewish women from the Atlas Mountains in Morocco singing.Ms. Elkayam said she wept the first time she heard the aching, mesmerizing voices of those long-ago Amazighs — often called Berbers, a term some consider derogatory.The Amazighs are an ethnic group largely from North and West Africa who are nowadays mostly Muslim, though there was a significant Jewish Berber minority in Morocco in the past. In present-day Morocco, there is occasional animosity between Arabs and Amazigh, who often say that they feel their culture is neglected by the Arab-majority state.In the recordings, the Jewish women from Morocco sang of displacement and the meaning of home as they headed into a new life in a faraway country, leaving behind all that was familiar.“This is history that you don’t find in books, and you don’t learn at school,” she said in a video interview from her music studio in Jerusalem. “I was crying while listening to the voices of these women. I felt that I needed to make something with it and make it super relevant.”She and her husband, Amit Hai Cohen, a musician, are recording an album, incorporating those old recordings and updating them with electronic beats and elements of jazz.In a way, it is a work she was born into.Ms. Elkayam is recording an album incorporating archival recordings of the singing of Jewish women from the Atlas Mountains in Morocco.Amit Elkayam for The New York TimesMs. Elkayam’s grandparents left Morocco for Israel, more than 2,000 miles away, in the 1950s and 1960s, never to return. They joined an exodus of hundreds of thousands of Jews, most of them drawn to the new state of Israel, that left only a few thousand still in Morocco.She grew up in Netivot, a relatively poor town of Sephardic Jews in southern Israel. Their language, music and food survived in such places — until her parents sent her to boarding school when she was 14, Ms. Elkayam said, she did not know any Ashkenazi Jews — but have faded with time.Ms. Elkayam was very close to her father’s mother, who left Tinghir, an Amazigh village in the Atlas Mountains, in 1956. Sephardic immigrants struggled for years in Israel, and Ms. Elkayam said her grandmother lived inside her memories of home, never fully learning Hebrew or adapting to her new setting. She kept the rhythms of her pastoral life in Morocco, waking at 5 a.m., making bread every day and socializing with other Moroccan exiles.“If it weren’t for the faith and religion and the memories, she wouldn’t have survived,” Ms. Elkayam said. “She lived like she was still in Tinghir. She had a neighbor she spoke Amazigh with. My grandmother wasn’t a happy person, but she was always singing.”Ms. Elkayam’s parents, teachers who were born in Morocco but left when they were young, made their first trip back in 1996. She joked that they brought back nothing but pictures of the cemeteries Jewish tourists visit to trace their family histories.“I never stopped hearing about Morocco,” she said. “We talked about Morocco all the time. Jewish immigrants from Morocco had a lot of troubles and difficulties. That’s why Morocco was always present in their memories.”That longing and sense of displacement, which Ms. Elkayam inherited, is a constant theme in her work, as is a search for her own identity. She said that she barely heard the Amazigh language when she was growing up — other than her grandmother’s occasional chats with the neighbor — and that her mother only spoke Arabic. But she has been working hard on improving the Moroccan Arabic she sings in, and her music videos alternate images of Morocco and Israel.About a million of Israel’s population of nine million are from Morocco or of Moroccan descent, one of the largest demographic groups in the country, and Ms. Elkayam has introduced many of them to the music of their forebears, including artists like the singer Zohra al-Fassiya. Ms. al-Fassiya was a huge star in the Maghreb in the mid-20th century, even performing for Morocco’s royal family. But she moved in 1962 to Israel, where she faded from view, dying in relative obscurity in 1994.It is that work of bridging gaps, across time and nations — and in particular drawing attention to women artists — that makes Ms. Elkayam important, said Christopher Silver, a historian at McGill University in Montreal and an expert on North African Jewish history.“Neta has done incredible work to amplify the voice of singers like Zohra al-Fassiya for a new generation,” he said. “She took some of her most iconic music and quickened the tempo, added new instrumentation, sort of paying homage to the original.”Ms. Elkayam working in her studio. Her grandparents left Morocco for Israel in the 1950s and 1960s, never to return.Amit Elkayam for The New York TimesStarting in the 1960s, Morocco, more than other Arab-majority countries, had cordial unofficial dealings with Israel, though there were no formal relations between them. They even worked together secretly on security issues. Jews who had left began to return as tourists, visiting religious sites, cemeteries and families, and Morocco remains a powerful draw for their descendants.In December, Morocco joined a handful of other Arab states in normalizing diplomatic relations with Israel. The government of King Mohammed VI of Morocco has spurred renewed interest in the country’s Jewish history and culture, hoping to ease discontent over the rapprochement with Israel, viewed by many as a betrayal of the Palestinian cause.A documentary recently broadcast on Moroccan state television, “In Your Eyes, I See My Country,” which has been shown at festivals in Marrakesh and elsewhere, follows Ms. Elkayam and Mr. Cohen, her husband, on a trip to Morocco, including visits to their grandparents’ hometowns. It shows Moroccans embracing her, clutching her hand, even telling her that they remember the names of her grandparents.Being an Arabic-speaking Jew, in both Israel and Morocco, means living with a complex, sometimes conflicting set of expectations, said Aomar Boum, an anthropologist at the University of California Los Angeles, who specializes in Jewish-Muslim relations. In the film, it is clear that Ms. Elkayam is “carrying a heavy weight,” he said. “It’s only the music that connects the dots.”The film, which is scheduled to be shown next month at the Miami Jewish Film Festival, shows her and Mr. Cohen performing concerts for largely Muslim audiences, and it ends with him spending days in his family’s former village, where he dresses in traditional Moroccan clothes and country boys welcome him like a brother.Kamal Hachkar, the film’s Moroccan director, said, “What touched me the most about Neta is that I quickly understood that she sang to repair the wounds of exile.” The documentary, he added, “is a way of defying the fatality of the large history which separated our parents and grandparents and that our generation can recreate links through music, which is a real common territory and melting pot for Jews and Muslims.”The political context is inescapable.“Singing in Arabic is a political statement,” Ms. Elkayam said. “We want to be part of this area, we want to use the language to connect with our neighbors. It isn’t only to remember the past.” More

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    Flory Jagoda, Keeper of Sephardic Music Tradition, Dies at 97

    AdvertisementContinue reading the main storySupported byContinue reading the main storyFlory Jagoda, Keeper of Sephardic Music Tradition, Dies at 97A charismatic musician, she sang and wrote songs that linked her to Jewish ancestors who lived in Spain until their expulsion in 1492.Flory Jagoda, left, performing with Heather Spence in Potomac, Md., in 2012. She sang songs she knew from her childhood in the former Yugoslavia and wrote new ones in the Sephardic tradition.Credit…Dayna Smith/Getty ImagesMarch 14, 2021, 2:43 p.m. ETTo Flory Jagoda, the language, rhythms and joys of the Sephardic Jewish music she sang and wrote connected her to her beloved nona — her grandmother — who lived in the small mountain village of Vlasenica in the former Yugoslavia.“I think all the feeling that I have for the Sephardic culture, for stories, for song — it’s really a gift from her to me that I will have for the rest of my life,” Mrs. Jagoda said in an oral history interview for the United States Holocaust Memorial Museumin 1995.They were songs of home and family, of love and Hanukkah, many of them in the diasporic language — Ladino, a form of Castilian Spanish mixed with Hebrew, Arabic and Turkish — spoken by the Sephardic Jews who were expelled from Spain by King Ferdinand and Queen Isabella in 1492. Some eventually settled in Vlasenica, where Mrs. Jagoda spent part of her childhood, among her beloved grandparents and extended family.Mrs. Jagoda was a Bosnian. She spoke Ladino with her family in Vlasenica, but she conversed in Bosnian and Serbo-Croatian to outsiders.“Our ancestors were Spanish Jews,” she said in the 2014 documentary “Flory’s Flame.” “You carry that love subconsciously. It’s in you. Everything that was Spanish to us was Jewish.”A charismatic musician who played accordion and guitar and was known for the quavery trills of her singing voice, Mrs. Jagoda recorded five albums; performed in her homeland long after immigrating to the United States; and was named a National Heritage Fellow in 2002 by the National Endowment for the Arts.Mrs. Jagoda died on Jan. 29 in a memory care facility in Alexandria, Va. She was 97.Her daughter Betty Jagoda Murphy confirmed the death.Flory Papo was born on Dec. 21, 1923, in Sarajevo, when it was the capital of Yugoslavia, to Samuel and Rosa (Altarac) Papo. Her father was a musician.When Flory was a baby, her parents divorced and she moved with her mother to Vlasenica, where they lived with her grandparents for several years and where she remained when her mother married Michael Kabilijo. Eventually, at about 10, Flory joined her mother and stepfather in Zagreb. She was close to her nona, Berta Altarac, and unhappy about the move to a big city.But she adjusted. Her stepfather bought her an accordion and adopted her. But the Nazi invasion of Yugoslavia in 1941 forced the family to move.Her stepfather bought train tickets to the Croatian city of Split, using gentile names for the family. Flory went first, charming other travelers on the trip by playing her accordion.“I play it for four hours,” she said in “Flory’s Flame.” “They all came into the compartment. They love it. They love music over there. They sang, we had a party, the conductor came in and sat there and he started singing. Saved my life.”She later wrote a song about the episode, which in English translation says in part:My father tells me,“Don’t speak! Just play your accordion!Play your accordion and sing your songs!”I don’t know why I’m running.What have I done?After Flory and her family had spent several months in Split, the Italian Fascists controlling the city sent hundreds of Jewish refugees, including them, to Korcula, a Croatian island in the Adriatic Sea, where she taught accordion in exchange for food.In 1943, with the Nazis approaching Korcula and other Adriatic islands, Flory and her parents fled on a fishing boat to Bari, an Italian port city on the Adriatic. She spent the rest of the war there.While working as a typist for a U.S. Army salvage depot in Bari, she met Harry Jagoda, a master sergeant. They married in June 1945. She wore a gown made out of a parachute.Mr. Jagoda returned to the United States before her; she arrived in April 1946, on a ship with 300 Italian war brides.Over the next 27 years, Mr. Jagoda built a real estate development business in Northern Virginia. Mrs. Jagoda raised their four children, gave private guitar and piano lessons, and performed traditional Yugoslav folk music with the Washington Balalaika Society and other groups.But she did not sing the Ladino songs her grandmother had taught her. Her mother, who had emigrated with her husband to the United States in 1948, was haunted by the wartime massacre of 42 family members, including her mother, Flory’s nona, and felt that the Ladino language had died when they did.Her stepfather’s death in 1978, five years after her mother’s, let Mrs. Jagoda reset her musical course.With her parents gone, she began writing down the songs she knew from her childhood; she also started to write new ones in the Sephardic tradition. One of them, “Ocho Kandelikas” (“Eight Candles”), a Hanukkah song, has been performed by the United States Army Band and covered by many artists, including Idina Menzel, the band Pink Martini and the Chopped Liver River Band.Mrs. Jagoda sang at synagogues, folk festivals, community centers and universities, sometimes in various combinations with her daughters, Betty and Lori Jagoda Lowell; her son, Elliot; and two of her grandchildren. In 1985, the family gave concerts at several cities in the former Yugoslavia.“In Novi Sad, we gave a concert in a synagogue with no windows and birds flying in,” Ms. Jagoda Murphy said in a phone interview.Mrs. Jagoda taught her Sephardic oeuvre to Susan Gaeta, who became the older woman’s apprentice in 2003 through a program run by the Virginia Foundation for the Humanities. They performed as a duo and as the Flory Jagoda Trio, with Howard Bass.“Flory embodied her culture,” Ms. Gaeta said by phone. “Singing Sephardic music and talking about her family was like oxygen to her.”In 2003, Mrs. Jagoda sang at Auschwitz at the unveiling of a plaque to honor Sephardic Jews murdered by the Nazis. She sang a Ladino song, “Arvoles Yoran por Luvias” (“Trees Cry for Rain”), which Sephardic inmates had sung there.The words, translated into English, include the lines “I turn and say, what will become of me,/I will die in a strange land.”In addition to her daughters, Mrs. Jagoda is survived by a son, Andy; six grandchildren; and four great-grandchildren. Her husband and son Elliot both died in 2014.For Mrs. Jagoda, her grandmother’s influence never waned.“It was her mission,” she said during a concert in 2013 at the Smithsonian Institution, “to carry and to teach her young ones this language of her heritage — and never forget it.”AdvertisementContinue reading the main story More

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    Yuval Waldman, Bridge-Building Violinist, Is Dead at 74

    AdvertisementContinue reading the main storySupported byContinue reading the main storyYuval Waldman, Bridge-Building Violinist, Is Dead at 74A conductor as well as a skilled soloist, he liked to spotlight music composed in times of oppression, including the Holocaust.The violinist and conductor Yuval Waldman in 1977. Performing the music of composers who had been persecuted for their beliefs, he once said, was “not just a privilege but a calling.”Credit…Tyrone Dukes/The New York TimesFeb. 27, 2021Updated 4:00 p.m. ETYuval Waldman, an accomplished violinist and conductor with particular interests in building musical bridges between countries and rediscovering neglected works composed under oppressive circumstances, died on Feb. 1 in Brooklyn. He was 74.His son, Ariel Levinson-Waldman, said that the cause was coronary artery disease and that Mr. Waldman had also tested positive for the coronavirus shortly before his death.Mr. Waldman, who lived in Brooklyn, was the son of Jewish parents who survived the purges in Ukraine during the Nazi occupation of World War II, and his childhood involved several dislocations before the family eventually settled in Bat Yam, a Tel Aviv suburb. His career in some ways reflected his multinational upbringing and his sense of music as a lifeline in a turbulent world.He conducted the New American Chamber Orchestra, an ensemble formed in the 1990s and made up of Jewish émigrés from the former Soviet Union. In 2004 he founded Music Bridges International, which fostered concerts and educational programs that included music from different cultures — one program, for instance, featured American and Kazakh composers.He also played and conducted programs of music that had been composed under duress. Among them was a solo program titled “Music Forgotten and Remembered” and that featured works by Eastern European Jews, many of whom died in World War II or were silenced by the repressive practices of the Soviet Union. Another was “The Music of Oppression and Liberation,” featuring composers of various nationalities who were persecuted for their beliefs.“I feel it’s my duty to revive the memory of these composers by performing their music,” Mr. Waldman told The Oklahoman in 2011 when he performed the “Liberation” program at the University of Science and Arts of Oklahoma in Chickasha. “It’s not just a privilege but a calling.”Vladimir Waldman was born on Dec. 21, 1946, in Lvov, which was then part of the Soviet Union (and is now in western Ukraine, with the name usually rendered Lviv). He changed his first name to Yuval after the family had settled in Israel, taking the name of a figure from the Hebrew Bible associated with music.His father, Eliezer, was a lumber worker who was at one point conscripted into the Soviet Army; his mother, Chaya (Spivack) Waldman, was a teacher. As a boy in Lvov, Yuval was entranced by the violin music he heard at the movies and asked his parents for an instrument. He proved to have a gift for it. At the age of 7 he performed on Soviet radio.During a period of relaxed policies toward Jews after the death of the Soviet leader Joseph Stalin in 1953, the family left the country, living in Poland for a time and then in immigrant camps in Austria and Italy before reaching Israel in 1957. Eventually Yuval’s musical skills came to the attention of Isaac Stern, the great violinist, who became a mentor.Mr. Waldman studied at the Samuel Rubin Israel Academy of Music in Tel Aviv and played with Israel’s national orchestra as a teenager. After he graduated from the academy, Mr. Stern helped arrange for him to continue his studies in Geneva and then the United States, at both Indiana University and the Juilliard School. In 1969, at 22, he made his Carnegie Hall debut.Mr. Waldman’s musical career took off thanks to performances like one in 1970 at Riverside Park in New York City, where he was a soloist in a program by the West Side Orchestral Concerts Association. “Eloquent tribute to Mr. Waldman’s virtuosity in the finale was the spontaneous chorus of bravos that went up from his colleagues in the orchestra,” Robert Sherman wrote in a review in The New York Times.In July 1973 Mr. Waldman interrupted his career to join the reserves of the Israel Defense Forces. Because of all of the languages he had mastered through his multinational upbringing and touring, he was assigned to the intelligence unit. His musical skills had gotten him assigned to the entertainment unit as well. When the Yom Kippur War broke out that October, his son said, he was assigned to play for tank units in Sinai.Mr. Waldman’s son said he told the story of the time he clambered onto a tank when a commander ordered him to play something to soothe the troops after a particularly intense bombing. He played Bach. Many in the unit were recent Moroccan immigrants to Israel and had not heard Bach before.“My father remembered a moment when he was playing the Chaconne of Bach’s Partita No. 2 in D Minor,” Ariel Waldman said, “and looked up to see tears streaming down their faces in the dust.”By 1974 Mr. Waldman had returned to his musical career and was performing to acclaim in recitals and with orchestras. He had married Cathy Walder, a pianist and composer, in 1970, and they often performed together. But he also began branching out, serving as concertmaster for ensembles including the Kansas City Philharmonic and music director for events like the Madeira Bach Festival. He conducted and recorded with numerous orchestras, and he was a founder of several quartets and other ensembles.His first marriage ended in divorce in 1997. In addition to his son from his first marriage, he is survived by his wife, Lyudmila Sholokhova, whom he married in 2010; a sister, Rina Weiss; a stepdaughter, Valeriya Sholokhova; and two grandchildren.One of Mr. Waldman’s many activities was directing the Mid-Atlantic Chamber Orchestra in the 1980s and ’90s. At an online memorial service a few weeks ago, Mr. Levinson-Waldman told about a time when that ensemble was going to small towns, performing and bringing along experts to talk at schools, including a singer who would instruct the school choirs about breath-control techniques.“My dad spoke with an accent,” Mr. Levinson-Waldman said. “English was, depending on how you count it, his eighth or ninth language.”And so when he proposed the program to the town of Pulaski, Va., “unfortunately, some of the town leaders heard the wrong thing.” They were outraged, Mr. Levinson-Waldman said, that these out-of-town musicians wanted to instruct their students about birth control.AdvertisementContinue reading the main story More

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    American Evangelicals, Israeli Settlers and a Skeptical Filmmaker

    AdvertisementContinue reading the main storySupported byContinue reading the main storyAmerican Evangelicals, Israeli Settlers and a Skeptical FilmmakerA new documentary illuminates what the director calls an “unholy alliance” that sharply altered the Israeli-Palestinian conflict during the Trump administration.Maya Zinshtein, in Tel Aviv, directed “’Til Kingdom Come.”Credit…Amit Elkayam for The New York TimesFeb. 26, 2021Updated 11:42 a.m. ETTEL AVIV — The bear hug between Donald Trump and Benjamin Netanyahu and their governments was a partnership like no other the two countries had seen. For four years, Israel was Washington’s favorite foreign-policy arena and Jerusalem its best friend, and the brash new American approach to the Middle East dominated Israel’s national-security discourse and its politics.Far less understood was one of the key underpinnings of that relationship: the intricate symbiosis between evangelical Christians in the United States and religious Jewish settlers in the West Bank. In a new documentary, “’Til Kingdom Come,” the Israeli filmmaker Maya Zinshtein delves into this “unholy alliance,” as she calls it, showing how the settlers reap enormous political support and raise money from evangelicals, who, she argues, directly and indirectly subsidize the settlers’ steady takeover of the West Bank, which the Palestinians want for a future state. In return, evangelicals edge closer to fulfilling the prophecy many adhere to that the second coming of Christ cannot happen without the return of diaspora Jews to the Holy Land.That vision doesn’t end well for the Jews: They must accept Jesus or be massacred and condemned to hell. But the film shows Christian Zionists and right-wing Israelis agreeing to disagree about the End of Days while cooperating, and even exploiting one another, in the here and now — and making the conflict between Israel and the Palestinians more difficult to resolve.“’Til Kingdom Come” examines the ties between American evangelicals and Israeli settlers.Credit…Abraham (Abie) TroenThe film is being released in the United States on Friday, but when it was broadcast in Israel in the fall it led to a wave of guilt and soul-searching, in part for revealing how families in an impoverished Kentucky community are cajoled by their pastor into donating to an Israeli charity despite the country’s wealth, with a tech sector that routinely mints billionaires. But the film is just as likely to teach Christian and Jewish audiences in the United States a great deal about subjects they may have thought they already understood — including how American politics really work.Zinshtein, 39, a Russian-born Israeli, said she was a classic immigrant, with an outsider viewpoint and an ambition to make a mark in her adopted homeland. Here are edited excerpts from an interview with her conducted at her home in Tel Aviv and by phone.You plunged into your project beginning in mid-2017, months before President Trump recognized Jerusalem as Israel’s capital, the first big display of the power of the relationship. What drew you in?When you live in Israel, you’ve heard about the evangelicals, but no more. People talk about “these Christians that love us.” But they don’t get what that love means. It’s this force beneath the surface, which has an agenda, and people just don’t understand it. But I want to know who is influencing my life.What did you expect to witness?It was clear that promises had been made to the evangelicals during the 2016 campaign. But no one expected things to happen so fast. I remember a meeting with one evangelical leader who’d told me, “Be patient, maybe by late 2019 or early 2020, Trump will recognize Jerusalem as the capital.” He did it three months later, and he moved the embassy six months after that. In my plan, the embassy was supposed to be the third act! I was terrified: What do I do now?What’s wrong with the agree-to-disagree collaboration between American evangelicals and Israeli settlers?We have our democracy, and the settlers are a certain percentage of the country. But they have a much bigger influence than their share of the population. And when you have this enormous political power entering our conversation, it changes the balance. Remember the number of Jews in the world, and the number of evangelicals. It’s not an equal relationship, and we are not the stronger partner.My brother’s in the reserves. He’ll get called up in the next war. And there will always be a war here — it’s when, not if. The evangelicals don’t want people to get killed, but they believe war is a sign. In whose name will we fight these wars?Plus, these people have a very specific set of beliefs that drives them. In the film, for example, you see them celebrating the ban on transgender [members of] the American military. You’re signing on with their whole agenda. You cannot take just one part.Money from Evangelical Americans flows to Israeli charities.Credit…Abraham (Abie) TroenThere’s so much attention paid in the film to Christians’ love for Israel. Do you accept that it’s really a form of love?When you start questioning that, Israelis say, “Wait a minute, Maya. Don’t we have enough people who hate us? Finally, someone loves us. Let’s just take it.” But when someone loves you just for being Jewish, there will always be someone who will hate you just for being Jewish. Someone told me, “When they say they love you, they mean they love Jesus. You are just part of the story. You are the key, and you know what happens with the key after the door is open, right? You don’t need it anymore.”Love is really just another word for support, no?But nobody asked, what did this support actually mean? It’s not “support of Israel.” It’s support of a right-wing agenda that many people here wouldn’t agree with.Evangelicals are the only significant power outside Israel that is openly supporting the settlements. No one else does. But the dangerous thing is that they’re turning that into support for Israel. Pastor John Hagee, when he started Christians United for Israel, was all about the settlements. Today you won’t find him talking about the settlements at all. Just “Israel.” The film shows a religious settler telling visiting Christians that they are bit players in a movie in which Jews are the stars.The amazing thing in this relationship is each side thinks the other one is stupid. Each side is trying to trick the other.The access you won was extraordinary. You didn’t just get an entire Kentucky church and its pastors to open up to you and your crew. You filmed inside the powerful Republican Study Committee and at a gala of the International Fellowship of Christians and Jews, at Mar-a-Lago.It was mind-blowing. You saw all these wealthy Christians and Jews sitting together, saw Christians give testimony about how “before I started to donate to Israel, I had a small shop in Cleveland, and today I have a huge chain of stores, just because I started to donate to Israel.” They think it helps them in their lives.Zinshtein said she made the documentary because “I want to know who is influencing my life.”Credit…Amit Elkayam for The New York TimesHow did you gain that access?The fact that we were Israelis played a crucial role, because we can’t immediately be put in a certain box. If I were a Jew from New York, I’d never have been able to make this film. American Jews are recognized as the other side. We are not. We are part of this bond. The bond is with Israel.You follow the money, showing an elderly Israeli woman who survived a terrorist attack and now gets free food and shoes. If Israel is so wealthy, why does it need foreigners’ help to feed and clothe her?It’s embarrassing. But Israel invests so much in the settlements. Christian money is filling needs created by the settlements. Maybe instead of, I don’t know, building roads in the settlements, we need to take care of our poor. It exposes a much bigger question of priorities.The donors include people in one of America’s poorest counties.I cried so badly. It’s freezing and you’re in a coat and you see kids in a house with no windows coming out with no shoes. Kids with rat bites on their legs. Some Israelis who saw the film asked if they could send money.What do you want the takeaway to be for evangelical viewers?That [Israelis are] not just a Bible, we’re people with a present and a near future. That Israelis and Palestinians want to live in peace. Just because your faith says that God said to Abraham that all this land belongs to the Jewish people — they are not going to suffer the consequences. We are the ones who’ll suffer the consequences, in real life, not just in the afterlife.AdvertisementContinue reading the main story More