Benjamin Netanyahu’s recent comment at the World Zionist Congress attributing the Final Solution to the Grand Mufti of Jerusalem was stupid and ignorant – and he has been justifiably ridiculed around the world for making it. But those who think these kinds of crazy comments will somehow prove his downfall should think twice. Netanyahu has long been willing to take his lumps for his silly behavior as long as it ultimately serves his political purpose. In this case, his purpose is clear: he is attempting frame Palestinian violence as the result of religious (read “Muslim”) intolerance of Jews.
And those of us who delight in ridiculing Bibi the Clown should take heed: there is every indication that his attempts to shift this particular narrative are starting to gain traction.
Just a few days before Netanyahu’s comments, for instance, Jeffrey Goldberg, a well-known mainstream media journalist, published an article in The Atlantic entitled “The Paranoid, Supremacist Roots of the Stabbing Intifada.” His conclusion?
One of the tragedies of the settlement movement is that it obscures what might be the actual root cause of the Middle East conflict: the unwillingness of many Muslim Palestinians to accept the notion that Jews are a people who are indigenous to the land Palestinians believe to be exclusively their own…
In his piece, Goldberg traces this “root cause” as far back as the 1920s. Like Netanyahu, he casually portrays the wretched Mufti of Jerusalem, Haj Amin al-Husseini as a surrogate for the Palestinian people writ large, conveniently neglecting to point out that al-Husseini was not in fact chosen by Muslim Palestinians, but was actually appointed by the British High Commissioner Herbert Samuel in 1921 – and that he was dismissed as Mufti in 1936, five years before he famously met with Hitler. Even more crucially, treating a colonially-appointed Muslim leader as representative of the entire Palestinian people conveniently ignores the presence of Palestinian Christians, who in the 1920s made up one tenth of the population of Palestine.
In its way, his post was even more dangerous than Netanyahu’s silly remark, as it put a legitimate face on the claim that the Israel-Palestine conflict can essentially be reduced to Muslim intolerance of Jews. In contrast to Netanyahu’s remarks, Goldberg’s article was widely respected and went viral across the social media. Much to my dismay, many of my liberal rabbinic colleagues approvingly posted it on their Facebook pages.
In his article, Goldberg also pointed to recent “harsh” statements by Palestinian Authority President Mahmoud Abbas, suggesting that “these sorts of comments…suggest a tragic continuity between the 1920s and today.” Abbas’ comments were odious to be sure, but it is ludicrous in the extreme to somehow characterize him as a wide-eyed Muslim extremist. And it is even more ludicrous to suggest that the majority of young Palestinians engaging in the current violence have been “incited” by his words.
As Israeli journalist Mya Guarnieri has rightly observed:
Those who call this a religious war, and who point to Abbas’ words as incitement, have got it backwards. Abbas — whose term expired in 2009 and has little legitimacy on the Palestinian street — is trying to insert himself into recent events in a bid to regain popularity.
But the Palestinian youth who are protesting and carrying out attacks on Israelis care little what he or other politicians say. Indeed, their actions can also be understood as moves against the current state of politics, including the Palestinian Authority itself. The young people are calling for something new, for something more than endless negotiations that go nowhere or that buy Israel the time to build more settlements and deepen the occupation. After all, this is the generation that was born and raised after the Oslo Accords were signed in 1993 — their difficult lives are a testimony to what negotiations will get the Palestinian people. That is to say, little.
That’s right: the true “roots” of this tragedy are not religious but political. If we are to draw a direct from the violence of the 1920s until today, it should more accurately be traced from a collision between a Jewish ethno-nationalist enterprise and an indigenous population resisting displacement and occupation.
I find it notable that Goldberg does not track his “religious intolerance” narrative further back than the 1920s. In fact, while there has always been a Jewish presence in this land, there was relatively little tension between the religious communities of Palestine before the 19th century – when the Zionist movement began colonizing it with the express purpose of creating an exclusively Jewish state in a historically multi-religious and multi-ethnic land.
Having said this, however, I do fear that the longer this political injustice is allowed to continue – the longer Israel’s oppression of Palestinians is allowed to continue with impunity – the more likely we will witness the rise of religious extremists on both sides. This is clearly Netanyahu’s strategy of course: to “manage the conflict” until the religious extremist meme invariably becomes a reality.
Just yesterday, for example, the Israeli Prime Minister was quoted as saying that although he does not want a bi-national state, “at this time we need to control all of the territory for the foreseeable future…I’m asked if we will forever live by the sword – yes.” Then most tellingly, he added this all-too-familiar analysis: “half of the Palestinians are ruled by an extreme Islam that wants to destroy us.”
Yes, on the one hand it’s just more Bibi-bombast. But don’t dismiss his words too easily. As long as Israel seeks to “control all of the territory,” the more likely the chances that his cynical narrative will tragically become a self-fulfilling prophecy.
Please read and share this statement, which was initiated by an international Jewish network of groups and individuals working for justice in Palestine. We reclaim Jewish identity not as a nationalist identity but as one that celebrates our diverse roots, traditions & communities wherever we are around the world. We believe that it is essential for there to be a global Jewish voice to challenge Israel’s destructive policies, in solidarity with the Palestinian struggle. This international Jewish network aims to become that voice.
If you would like to sign on to this statement as an individual or a group, click here.
As members of Jewish communities around the world, we are horrified by the violence that is sweeping the streets of Palestine/Israel, costing the lives of over 30 people, both Palestinians and Israelis in the past two weeks alone. A 2 year old girl in Gaza was the youngest of 4 Palestinian children who were killed in the past two weeks. A 13 year-old Israeli boy is in critical condition after being stabbed nearly a dozen times. Over a thousand people were injured in the same period. Fear has completely taken over the streets of Jerusalem, the center of this violence. Israelis shooting Palestinian protesters in and around East Jerusalem. Palestinians stabbing and shooting Israeli civilians and policemen in the middle of the streets. Israeli forces killing Palestinian suspects when they are clearly not a threat and without trial. Palestinians throwing stones at passing cars. Israeli mobs beating up Palestinians or calling on police to shoot them. Humiliating strip searches of Palestinians in the streets – all of these have become a daily occurrence in the city in which we are raised to pray for peace, as well as other places in Israel, Gaza and the West Bank.
While violence is visible on the streets, it is also occupying people’s minds and hearts. Fear is bringing out the worst of people, and the demand for more blood to be shed, as if this will repair the damage done. Fear and racist rhetoric are escalating the situation. The Israeli government is once again responding in a militarised way: there have been hundreds of arrests; Palestinian access to the Al-Aqsa mosque compound has been limited; parts of the Muslim quarter of the Old City of Jerusalem have been closed to Palestinians; open-fire regulations have been changed to allow the use of sniper fire against children; a minimum sentence for stone throwing has been introduced, including for over 150 children arrested in East Jerusalem alone in the past few weeks; and now there are talks of enforcing a curfew, or even a closure, of East Jerusalem.
All these constitute collective punishment on the entire population of East Jerusalem with over 300,000 people. In the past, these measures have proven themselves ineffective at ending violence. Decades of dispossession, occupation and discrimination are the main reasons for Palestinian resistance. Further Israeli military repression and ongoing occupation and siege will never end the Palestinian desire for freedom nor will it address the root causes of violence. Indeed, the current actions by the Israeli government and army are likely to create further violence, destruction, and the entrenchment of division. Only justice and equality for all will bring peace and quiet to the residents of Israel and Palestine.
As a group of Jews from around the world we believe that immediate change needs to come from the Israeli government and Israeli people. It is incumbent on all Jews around the world to pressure the Israeli government – and those who follow and support its words and deeds – to change its approach. The military crackdown must cease immediately, Palestinians must be allowed complete freedom of movement. It is also a responsibility of Jewish people worldwide to obligate the countries in which we live to immediately cease the economic and military support of the ongoing Israeli occupation in Palestine and siege of Gaza.
We call on our Jewish communities, and our broader communities, to publicly insist on an end to the violence, occupation, siege and military response and instead demand equality and freedom for the Palestinian people and justice for all.
On Yom Kippur, journalist Max Blumenthal delivered this powerful presentation during the afternoon program at Tzedek Chicago, where he discussed what he witnessed in Gaza during Israel’s military onslaught last summer. He wrote about his experiences at length in his recent book, “The 51 Day War: Ruin and Resistance in Gaza.”
Max attended our services for the duration of Yom Kippur and remarked to me on more than one occasion how important it was for him to be invited to speak in a Jewish congregation for the first time.
For my part, I could not think of a more appropriate presentation for the Jewish Day of Atonement.
Please watch and share…
During the course of the tragic violence coming out of Jerusalem in the past week, I’ve been reading with familiar frustration the American Jewish establishment’s predictable accusations of “Palestinian incitement.” But I must confess I’m finding the reactions of some liberal Jewish leaders to be even more infuriating.
One prominent rabbi, for instance, who I know personally and would surely describe herself as on the progressive side of the Israeli peace camp, recently wrote this on her Facebook page:
Punching back with violence as a response to violence is the easy reaction. Each side has much to point to on the other side — each claims the mantel of victim, each claims the justice of their violent response. It takes courage to commit to non violence and lasting justice for all.
This is, indeed, the liberal Jewish meme when it comes to these outbreaks of violence in Israel/Palestine: “the level playing field.” According to this narrative, there is violence on both sides and peace will only come when courageous leaders on both sides commit to nonviolence.
The only problem with this narrative of course, is that it utterly ignores the all-pervasive and overwhelming nature of Israeli state violence. And given this structural imbalance of power, it is disingenuous in the extreme to somehow claim that “each side has much to point to on the other side.”
Yes, all violence is ugly and it is tragic – but this violence also exists within a context. Logically and ethically speaking, we simply cannot equate the brutal reality of state violence with the violence of those who resist it.
Yes, it does take “courage to commit to nonviolence and justice for all.” But when a state regularly employs violence to control and dominate another people, it is so very wrong to blithely call for “nonviolence” on all sides when that people inevitably fights back.
Nelson Mandela (once a “terrorist” now a “statesman”) certainly understood this when then South African Prime Minister P.W. Botha offered him the chance to be let out of prison (for the sixth time) if he publicly renounced violence – and Mandela famously responded, “Let him renounce violence.”
And even the most revered nonviolent leader of our day – Dr. Martin Luther King Jr. – had this to say in 1967 after speaking to the “the desperate, rejected and angry young men” who resorted to violence in America’s black ghettos:
I knew that I could never again raise my voice against the violence of the oppressed in the ghettos without having first spoken clearly to the greatest purveyor of violence in the world today, my own government.
Yes, those in the Jewish community who purport to support the cause of peace must first reckon with the reality of the context of violence that exists every single day by a people who live under military occupation.
How many liberal Jewish leaders have called for “nonviolence” when last year, one Palestinian was killed by the Israeli military every 4.26 days? How many called for Israeli “nonviolence” last month after the killing of Hadeel al-Hashlamoun, an 18 year old Palestinian woman who was shot and killed by an Israeli soldier in Hebron in what Amnesty International has described as an “extrajudicial execution?” For that matter, how many called for “lasting justice” this last July, when a Palestinian family was burned alive by settlers and the Israeli government stated it “had chosen to prevent legal recourse” even though it knew the identity of the murderers?
Frankly, given this constant and all pervasive context of Israeli state violence, it’s remarkable that these kinds of Palestinian uprisings don’t break out more often than they do. But when they invariably occur, we do the cause of peace no favors when we proclaim that “each side has much to point to on the other side” and call for a renewed commitment to “nonviolence.”
How will we achieve lasting justice for all? To paraphrase the oft-quoted Nelson Mandela: “Let Israel renounce violence.”
We’re currently in the midst of the Jewish festival of Sukkot – the harvest festival that commemorates the wanderings of the Israelites in the wilderness. I’ve always been fascinated tension by an inherent tension in this holiday: on the one hand Sukkot is referred to as “Zman Simchateinu,” the “time of our rejoicing,” but it is also a time tinged with seriousness and an innate sense of existential fragility.
Yes, this is the season in which we rejoice over our bountiful harvest – but this is also the time in which we plant a new set of crops and begin our prayers for rain, keenly aware that they/we are ultimately dependent upon forces outside our control. Yes, we rejoice as we arrive at this latest point in our journey – but we build and dwell in impermanent sukkot, as if to acknowledge the challenges and trials that most certainly await us on the road ahead.
I can’t help but think of this Sukkot-tension in relation to two local struggles going on here in Chicago. The first is the movement to save Dyett High School in the South side neighborhood of Bronzeville. Dyett was one of the many Chicago public schools that was closed by the city in predominantly black and brown communities. In response, a local coalition formed that developed an extensive plan to reopen Dyett as open enrollment neighborhood school focused on Global Leadership and Green Technology.
After first refusing, CPS eventually agreed to consider the community’s plan – but when it became clear that CPS had no intention in engaging in an honest, engaged process with the community, twelve members of the coalition went on a hunger strike in protest. (It was my honor, along with members of my congregation Tzedek Chicago, to draft a Jewish community letter to Mayor Rahm Emanuel demanding that he respond to the Dyett hunger strikers request. We delivered it to the mayor’s office on the second day of Rosh Hashanah)
After three weeks, CPS announced a “compromise.” It would reopen Dyett as a neighborhood public school, but not according to the Global Leadership Plan or any of the two other plans that had since been put forth. At the time the hunger strikers rejected this decision, stating that it was made over the heads of community members and without any due consideration of the desires of those who actually live in Bronzeville. The hunger strike continued on for a total of 34 days before they ended their action due to the health concerns of some of the strikers.
In announcing the end of the strike, hunger striker Monique Redeaux-Smith commented:
While we cannot yet claim complete victory, we do understand that our efforts so far have been victorious in a number of ways … Last year, Dyett was closed. But through community resistance, it was slated to be reopened in 2016 and ’17. And even though there was a request for proposals, we know that the plan was for that space to become another privatized school within Bronzeville. But again, through community resistance and this hunger strike, we pushed CPS and the mayor to commit to reopening Dyett as a public, open-enrollment neighborhood school. So that is an accomplishment.
The other local struggle I’m thinking of this Sukkot is the movement to establish a Level 1 trauma center on Chicago’s south side. There are eight adult trauma centers serving Chicago, but none are in this area that includes some of the city’s most gun violence-prone neighborhoods. Victims of gun violence are much more likely to die when more than five miles from a trauma center. As a result, large sections of the south side comprise Chicago’s only “trauma center desert.”
The campaign for a south side Level 1 adult trauma center was formally launched after 18-year-old student and youth activist Damian Turner was shot near the corner of 51st Street and Cottage Grove Avenue, just a few blocks away from the University of Chicago hospital. Turner was transported to a hospital farther away due to the absence of a nearby Level 1 trauma center, but he died an hour-and-a-half later.
The trauma center coalition was led by the remarkable youth-based grassroots organization, Fearless Leading by the Youth. Here’s an excerpt from an interview with FLY organizer Veronica Morris Moore:
As a young Black queer organizer, I feel affirmed by the trauma center campaign. The principles of the BLM movement helped us frame our tactic around the Obama library and I believe that framing our message with BLM principles put the [University of Chicago] in a big spotlight locally and nationally in terms of race issues. Having this national conversation about police shootings created opportunities to address gun violence in the Black community and the reality and root of the problem. Gun violence is the leading killer of young Black people in poor neighborhoods across this nation, and growing up on the South Side of Chicago, FLY members understand that gun violence stems from the economic violence that bankrupts our communities and bankrolls big business hospitals like the University of Chicago.
Like the Dyett HS struggle, this grassroots effort leveraged people power to shift political power. On September 10, the University of Chicago and Sinai Health System announced that they would partner to open a Level-I Adult Trauma Center at Holy Cross Hospital. But like the Dyett struggle, it was clear to organizers that the victory was not complete – having been made with no accountability or transparency to the community impacted by this decision. Moreover, in making their decision, the University of Chicago reneging on its previous commitment to raise the age of its pediatric trauma center.
If you are a member of the Chicago Jewish community you should should know that on Sunday, November 1, the Jewish Council on Urban Affairs – one of the members of the trauma center coalition – will host “L’Chaim: JCUA Community Meeting for Trauma Care” at KAM Isaiah, 1100 E. Hyde Park Ave. This meeting will provide an important opportunity to:
► Celebrate the growing momentum of this campaign, and be a part of the next victory.
► Take part in one of the most important racial justice issues facing Chicago today.
► Hear from the youth leaders that started the campaign for trauma care.
► Take action so the University of Chicago keeps all of its commitments for trauma care.
This Sukkot, let us rejoice in our victories – and let us give each other strength for the struggle that inevitably lays ahead…
Like you, I’ve been profoundly horrified by the refugee crisis that has resulted from Syria’s ongoing civil war. The reports and images and statistics continue to roll out every day and the sheer level of human displacement is simply staggering to contemplate. Since 2011, over half of that country’s entire population has been uprooted. At present, there are more than 4 million Syrian refugees are registered with the UN. Another 7 million have been internally displaced. Experts tell us we are currently witnessing the worst refugee crisis of our generation.
The tragic reality of forced migration has been brought home to us dramatically this past summer – but of course, this crisis did not just begin this year and Syria is not the only country in the region affected by this refugee crisis. Scores are also fleeing civil war and violence from countries such as Iraq, Libya, Afghanistan and Yemen. In all of 2014, approximately 219,000 people from these countries tried to cross the Mediterranean to seek asylum in Europe. According the UN High Commissioner for Refugees, in just the first eight months of 2015, over 300,000 refugees tried to cross the sea – and more than 2,500 died.
And of course this issue is not just limited to the Middle East. It extends to places such as Latin and Central America and Sub-Saharan Africa as well – and it would be not at all be an exaggeration to suggest that the crisis of forced human migration is reaching epidemic proportions. Just this past June, the UN High Commissioner on Refugees issued a report that concluded that “wars, conflict and persecution have forced more people than at any other time since records began to flee their homes and seek refuge and safety elsewhere.”
It is all too easy to numb ourselves to reports such as these – or to simply throw up our hands and chalk it up to the way of the world. But if Yom Kippur is to mean anything, I would suggest it demands that we stand down our overwhelm. To investigate honestly why this kind of human dislocation exists in our world and openly face the ways we are complicit in causing it. And perhaps most importantly to ask: if we are indeed complicit in this crisis, what is our responsibility toward ending it?
There is ample evidence that we as Americans, are deeply complicit in the refugee crises in the Middle East. After all, the US has fueled the conflicts in all five of the nations from which most refugees are fleeing – and it is directly responsible for the violence in Iraq, Afghanistan, and Libya.
In Iraq, our decade-long war and occupation resulted in the deaths of at least a million people and greatly weakened the government. This in turn created a power vacuum that brought al-Qaeda into the country and led to the rise of ISIS. Over 3.3 million people in Iraq have now been displaced because of ISIS.
In Afghanistan, the US occupation continues and we are war escalating the war there, in spite of President Obama’s insistence that it would end by 2014. According to the UN, there are 2.6 million refugees coming out of Afghanistan.
In Libya, the US-led NATO bombing destroyed Qaddafi’s government. At the time, then Secretary of State Clinton joked to a news reporter, “We came, we saw, he died.” Shortly after Libya was wracked with chaos that led to the rise of ISIS affiliates in northern Africa. Many thousands of Libyans are now fleeing the country, often on rickety smuggler boats and rafts. The UN estimates there are over 360,000 displaced Libyans.
In Yemen, a coalition of Middle Eastern nations, led by Saudi Arabia and backed by the US, has been bombarding Yemen for half a year now, causing the deaths of over 4,500 people. We continue to support this coalition, despite the fact that human rights organizations are accusing it of war crimes that include the intentional targeting of civilians and aid buildings. As a result, the UN says, there are now over 330,000 displaced Yemenis.
And the US is not free of responsibility for the crisis in Syria either. For years now, we have been meddling in that civil war, providing weapons to rebels fighting Assad’s government. But since the rise of ISIS the US has backed away from toppling his regime – and there are now reports that the US and Assad have even reached “an uncomfortable tacit alliance.”
Despite our role in the Syrian civil war, our government is taking in relatively few refugees from that country. Just last Monday, Secretary of State Kerry announced that the US would increase the number of refugees to 100,000 by 2017, saying “This step is in the keeping with America’s best tradition as land of second chances and a beacon of hope.” In reality, however, this number is still a drop in the bucket relative to the dire need – and only an eighth of the number that Germany has pledged to take in this year.
Kerry’s comment, of course, expresses a central aspect of the American mythos – but in truth it is one that flies in the face of history. While we like to think of ourselves “as a land of second chances and a beacon of hope,” these words mask a darker reality: it is a hope that only exists for some – and it has largely been created at the expense of others. Like many empires before us, our nation was established – upon the systemic dislocation of people who are not included in our “dream.”
If we are to own up to our culpability in today’s crises of forced human migration, we must ultimately reckon with reality behind the very founding of our country. The dark truth is that our country’s birth is inextricably linked to the dislocation and ethnic cleansing of indigenous peoples this land. It was, moreover, built upon the backs of slaves who were forcibly removed from their homes and brought to this country in chains. It is, indeed, a history we have yet to collectively own up to as a nation. We have not atoned for this legacy of human dislocation. On the contrary, we continue to rationalize it away behind the myths of American exceptionalism: a dream of hope and opportunity for all.
And there’s no getting around it: those who are not included in this “dream” – the dislocated ones, if you will – are invariably people of color. Whether we’re talking about Native Americans and African Americans, the Latino migrants we imprison and deport, or the Syrian, Iraqi, Afghani or Yemini refugees of the Middle East. If we are going to reckon with this legacy, we cannot and must not avoid the context of racism that has fueled and perpetuated it.
As a Jew, of course, I think a great deal about our legacy of dislocation. To be sure, for most of our history we have been a migrating people. Our most sacred mythic history describes our ancestors’ travels across the borders of the Ancient Near East and the Israelites’ wanderings in the wilderness. And in a very real sense, our sense of purpose has been honored by our migrations throughout the diaspora – yes, too often forcibly, but always with a sense of spiritual purpose. For centuries, to be a Jew meant to be part of a global peoplehood that located divinity anywhere our travels would take us.
Our sacred tradition demands that we show solidarity with those who wander in search of a home. The most oft-repeated commandment in the Torah, in fact, is the injunction against oppressing the stranger because we ourselves were once strangers in the land of Egypt. And given our history, it’s natural that we should find empathy and common cause with the displaced and uprooted.
However, I do fear that in this day and age of unprecedented Jewish success – and dare I say, Jewish privilege – we are fast losing sight of this sacred imperative. One of my most important teachers in this regard is the writer James Baldwin, who was an unsparingly observer of the race politics in America. In one particularly searing essay, which he wrote in 1967, Baldwin addressed the issue of Jewish “whiteness” and privilege in America. It still resonates painfully to read it today:
It is galling to be told by a Jew whom you know to be exploiting you that he cannot possibly be doing what you know he is doing because he is a Jew. It is bitter to watch the Jewish storekeeper locking up his store for the night, and going home. Going, with your money in his pocket, to a clean neighborhood, miles from you, which you will not be allowed to enter. Nor can it help the relationship between most Negroes and most Jews when part of this money is donated to civil rights. In the light of what is now known as the white backlash, this money can be looked on as conscience money merely, as money given to keep the Negro happy in his place, and out of white neighborhoods.
One does not wish, in short, to be told by an American Jew that his suffering is as great as the American Negro’s suffering. It isn’t, and one knows that it isn’t from the very tone in which he assures you that it is…
For it is not here, and not now, that the Jew is being slaughtered, and he is never despised, here, as the Negro is, because he is an American. The Jewish travail occurred across the sea and America rescued him from the house of bondage. But America is the house of bondage for the Negro, and no country can rescue him. What happens to the Negro here happens to him because he is an American.
In other essays, Baldwin referred to white immigrant success in America as “the price of the ticket” – in other words, the price for Jewish acceptance into white America was the betrayal of the most sacred aspects of our spiritual and historical legacy. We, who were once oppressed wanderers ourselves, have now found a home in America. But in so doing we have been directly or indirectly complicit in the systematic oppression and dislocation of others.
On Rosh Hashanah I talked about another kind of Jewish deal called Constantinian Judaism – or the fusing of Judaism and state power. And to be sure, if we are to talk about our culpability this Yom Kippur in the crime of forced migration, we cannot avoid reckoning with the devastating impact the establishment of the state of Israel has had on that land’s indigenous people – the Palestinian people.
According to Zionist mythos, the Jewish “return” to land was essentially a “liberation movement.” After years of migration through the diaspora, the Jewish people can finally at long last come home – to be, as the national anthem would have it, “a free people in their own land.”
The use of the term “liberation” movement, of course is a misnomer. It would be more accurate to term Zionism as a settler colonial project with the goal of creating an ethnically Jewish state in a land that already populated by another people. By definition the non-Jewish inhabitants of Palestine posed an obstacle to the creation of a Jewish state. In order to fulfill its mandate as a political Jewish nation, Israel has had to necessarily view Palestinians as a problem to somehow be dealt with.
Put simply, the impact of Jewish nation-statism on the Palestinian people has been devastating. The establishment of Israel – a nation designed to end our Jewish wanderings – was achieved through the forced dislocation of hundreds of thousands of Palestinians from their homes, which were either destroyed completely or occupied by Jewish inhabitants.
In turn, it created what is now the largest single refugee group in the world and our longest running refugee crisis. Millions of Palestinians now live in their own diaspora, forbidden to return to their homes or even set foot in their homeland. Two and a half million live under military occupation in the West Bank where their freedom of movement is drastically curtailed within an extensive regime of checkpoints and heavily militarized border fences. And nearly two million live in Gaza, most of them refugees, literally trapped in an open-air prison where their freedom of movement is denied completely.
This, then, is our complicity – as Americans, as Jews. And so I would suggest, this Yom Kippur, it is our sacred responsibility to openly confess our culpability in this process of uprooting human beings from their homes so that we might find safety, security and privilege in ours. But when then? Is our confession merely an exercise in feeling bad about ourselves, in self-flagellation? As Jay said to us in his sermon last night, “Our sense of immense guilt over our sins, collective and individual, could paralyze us. How do we move forward with teshuvah when the task is so great?”
According to Jewish law, the first step in teshuvah is simply recognizing that a wrong has been committed and confessing openly to it. This in and of itself is no small thing. I daresay with all of the media attention to the Syrian refugee crisis, there is precious little, if any, discussion of the ways our nation might be complicit in creating it. And here at home, we are far from a true reckoning over the ways our white supremacist legacy has dislocated Native Americans and people of color in our own country. And needless to say, the Jewish community continually rationalizes away the truth of Israel’s ongoing injustice toward the Palestinian people.
So yes, before we can truly atone, we must first identify the true nature of our wrongdoings and own them – as a community – openly and together. The next step is to make amends – to engage in a process of reparations to effect real transformation and change. But again, the very prospect of this kind of communal transformation feels too overwhelming , too messianic to even contemplate. How do we even begin to collectively repair wrongs of such a magnitude?
I believe the answer, as ever, is very basic. We begin by joining together, by building coalitions, by creating movements. We know that this kind of organizing has the power to effect very real socio-political change in our world. We have seen it happen in countries such as South Africa and Ireland and we’ve seen it here at home – where Chicago became the first city in the country to offer monetary reparations to citizens who were tortured by the police. In this, as in the aforementioned examples, the only way reparations and restorative justice was achieved was by creating grassroots coalitions that leveraged people power to shift political power.
And that is why we’ve prominently identified “solidarity” as one of our congregation’s six core values:
Through our activism and organizing efforts, we pursue partnerships with local and national organizations and coalitions that combat institutional racism and pursue justice and equity for all. We promote a Judaism rooted in anti-racist values and understand that anti-Semitism is not separate from the systems that perpetuate prejudice and discrimination. As members of a Jewish community, we stand together with all peoples throughout the world who are targeted as “other.”
How do we effect collective atonement? By realizing that we are not in this alone. By finding common cause with others and marching forward. It is not simple or easy work. It can be discouraging and depleting. It does not always bear fruit right away and it often feels as if we experience more defeats than successes along the way. But like so many, I believe we have no choice but to continue the struggle. And I am eager and excited to begin to create new relationships, to participate as a Jewish voice in growing coalitions, with the myriad of those who share our values. I can’t help but believe these connections will ultimately reveal our true strength.
I’d like to end now with a prayer – I offer it on behalf of refugees and migrants, on behalf of who have been forced to wander in search of a home:
Ruach Kol Chai – Spirit of All that Lives:
Help us. Help us to uphold the values that are so central to who we are: human beings created in the image of God. Help us to find compassion in our hearts and justice in our deeds for all who seek freedom and a better life. May we find the strength to protect and plead the cause of the dislocated and uprooted, the migrant and the refugee.
Guide us. Guide us toward one law. One justice. One human standard of behavior toward all. Move us away from the equivocation that honors the divine image in some but not in others. Let us forever affirm that the justice we purport to hold dear is nothing but a sham if it does not uphold basic human dignity for all who dwell in our midst.
Forgive us. Forgive us for the inhumane manner that in which we too often treat the other. We know, or should, that when it comes to crimes against humanity, some of us may be guilty, but all of us are responsible. Grant us atonement for the misdeeds of exclusion we invariably commit against the most vulnerable members of society: the uprooted and unwanted, the unhoused, the uninsured, the undocumented.
Strengthen us. Strengthen us to find the wherewithal to shine your light into the dark places of our world. Give us ability to uncover those who are hidden from view, locked away, forgotten. Let us never forget that nothing is hidden and no one lost from before you. Embolden us in the knowledge that no one human soul is disposable or replaceable; that we can never, try as we might, uproot another from before your sight.
Remind us. Remind us of our duty to create a just society right here, right now, in our day. Give us the vision of purpose to guard against the complacency of the comfortable – and the resolve in knowing that we cannot put off the cause of justice and freedom for another day. Remind us that the time is now. Now is the moment to create your kingdom here on earth.
Ken Yehi Ratzon. May it be your will. And may it be ours.
And let us say,
Written and read by Chicago poet Kevin Coval as the Haftarah for Tzedek Chicago’s Yom Kippur service yesterday:
atoning for the neo-liberal in all or rahm emmanuel as the chicken on Kapparot
written on the eve and day of Yom Kippur
Do you call that a fast,
A day when the Lord is favorable?
No, this is the fast I desire:
To unlock the fetters of wickedness,
And untie the cords of the yoke
To let the oppressed go free;
Isaiah 58: 5-6
you are the first jewish mayor of Chicago
but have not yet lit one yahrzeit candle
for constituents murdered by the police.
you vacation in montana with the governor
bring your family to Chile on a whim
and never worry about crossing borders
or encountering their patrolmen
or the rent upon return.
your grandparents sought refuge here.
escaping those trying to end them.
they came, worked, learned, created
a life that enabled your parents to raise you
in the suburbs: the immigrant face of the american dream.
when your parents took you
to visit sick children in Israel
you cried. now you clothe
feed, care and ensure
your children’s safe passage
and university of Chicago
lab school tuition, $30000
per year, but you have closed
over fifty public schools
in neighborhoods your family
used to live in. neighborhoods
you no longer live in or love
or allow your children to visit.
neighborhoods bustling with Black
and Brown bodies, whose children
must cross borders called gang lines
you are well aware of, yet wonder
why the murder rates rises.
you dismantle the same system in which your family benefited:
union pay, livable wages, park space safe enough to play outside
arts funding to take ballet, a decent well-rounded public education.
the same ladder your family climbed
you kick the rungs from.
if the schools, housing, health care
trauma centers and corners that cause trauma
are fair across this flat, segregated land-
then eat today. every day there is a harvest
on the carcass of this city for sale. the satiated
carve at a distance, plan and map and redistrict
with careless indifference. how many times
have you been to Kenwood, Woodlawn
Lawndale. what are the names of the people
you know there. what homes have you sat in.
how can you fast
this week, when food
was refused by grandmothers
and educators and organizers
in your back yard, in the front
lawn of a school Chief Keef attended
in a neighborhood you militarize;
more guns and police your solution
to poverty or an extermination strategy.
how can you fast
when those on hunger
strike you couldn’t stand
with in the same room
in a public forum
which is your job by the way:
to listen. you are the antithetical
this not the city he loved
to listen to, not the city
your grandparents were promised
where is your apology
for sending so many jobs elsewhere
for privileging your childrens’ future
and pillaging others’
what do you know of labor
and no savings account and counting
pennies for a pass, for permission to move
or see a movie or museum in this city
of no access and grand canyons of inequity.
your middle name is Israel
it’s come to mean apartheid
in the city, you are mayor
and in Palestine, the city
your family colonized.
there is no safety
said my G-d
for the wicked (1)
for the divvier of cities
for the divider of nations
for the ignorer of horror
for the builder of walls
atone for the smug assuredness
atone for the maintenance of two cities
stratified and unrecognizable to the other
atone for the bounty of the north side
the scarcity of the south
the want of the west
atone for the erasure of the public
school, space, housing, parking
atone for the centrism, the move right
the cow-tow to corporations
atone for the inconceivable income disparity
between those funding your campaign
and those over which you reign
atone for the city’s change
it’s white wash and removable
workers who used to make it
work by working
in jobs with pensions
atone for the benefits we have
by merely being white
on the north side of the city
country where that is enough
to make you safe and not think
about driving a car or going
for a jog or walk outside
atone for the rite to the city
that’s for some, not for all
not for real
israel means may G-d prevail
and we pray that’s real, for real
Isaiah 57:21 (1)