Disruptions Over Gaza: Notes from a Summer Protest

I had planned to write this post several months ago, but when circumstances in my personal/professional life recently took a dramatic turn, I took an extended hiatus from blogging. I’m happy to say I’m finally coming up for air – and that readers of this blog can fully expect to see increasing posts in the near future.  I’m leading with one that deals with an event from this past summer. Although it deals with news that are now a few months old, I believe it is a story that remains tragically relevant.

Back on August 21, I participated with a small group of activists from Jewish Voice for Peace – Chicago that disrupted a fundraiser sponsored by the Jewish United Fund of Metropolitan Chicago (JUF). At the time, Israel’s military onslaught on Gaza was in full swing and the JUF,  like many Jewish Federations across the country, was actively raising funds for the war effort.

It is important to note that Jewish Federations are more than merely a network of social service agencies; they seek to serve as the official face of the Jewish community.  Given their prominence as community spokespeople, their unquestioning, knee-jerk support of Israel’s policies and actions has been painfully problematic – particularly when it comes to a war as controversial as Israel’s “Operation Protective Edge” this past summer.

It is safe to say that increasing numbers of us in the Jewish community were morally repulsed by Israel’s actions during the months of July and August. We understood full well that this military onslaught was a war of choice, not self-defense. We watched as the Israeli military killed 2,100 Palestinians in two months, the overwhelming majority of whom were civilians – including 500 children. We listened over and over as the Israeli government and its apologists justified its bloodshed by claiming that Hamas used its civilian population as “human shields” – a false claim that has been repeatedly disproved by human rights observers.

While JUF Chairman Bill Silverstein made the claim at the fund raiser that “world Jewry is standing behind (Israel),” there were, in fact, a myriad of public Jewish protests against Operation Protective Edge throughout the US. In addition to Chicago, Jewish Voice for Peace chapters organized protests in New York, Los Angeles, Washington DC, Boston, San Francisco, Detroit, Raleigh/Durham, St. Louis, and San Diego, among others. In a protest against one prominent corporate enabler of Israel’s war machine, the Seattle chapter of JVP staged a “die in” at Boeing headquarters in Tukwila, WA, temporarily closing the entrance to their facility. Here in Chicago, JVP staged an act of nonviolent civil disobedience inside Boeing’s corporate office, resulting in the arrest of five activists (video here).

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In addition, “If Not Now When?,” an inspirational new grassroots initiative spearheaded by young Jews, held public prayer vigils at Jewish communal institutions across the country. INNW’s dramatic inaugural vigil in New York City was held on July 28 in front of the offices of the Conference of Presidents of Major Jewish Organizations. After a statement was read, memorial candles) were lit and placed on the ground. Nine activists were arrested during this prayerful act of Jewish civil disobedience (video here). It was my honor to participate in such a vigil here in Chicago, which took place on August 7 in front of the JUF offices downtown (see pic above).

While all these actions differed in approach and tone, together they provide evidence of a growing movement of Jewish conscience against Israeli militarism and the devastating human toll it has exacted in Israel/Palestine. During Israel’s similar military onslaught on Gaza in 2009/09, this movement was barely in its nascent stages; by the summer of 2014 I think it safe to say it found its voice in an immensely powerful way. It was particularly notable that many of them were organized by young Jews in their 20s, reinforcing the findings of an August Gallup poll that found a majority of Americans between the ages of 18 and 29 considered Israel’s actions in Gaza to be “unjustified.”

It is also important to note that these protests have been deeply rooted in Jewish values, symbols and liturgy.  The JVP Chicago members who organized and carried out the disruption at the JUF fundraiser were most certainly motivated by the sacred Jewish imperatives that exhort us not to stand idly by, to pursue justice, to not follow the multitude to do wrong. And I was particularly proud that our group was multi-generational, ranging in age from 20s to 60s.

While I did not participate in the actual disruptions, I was present in the Hilton Towers ballroom to give my fellow protesters support, to film the action taking place and tweet pictures of the disruptions as they unfolded. As you can see from the video clip at the top of this post, there were a series of five disruptions during the course of the evening. The first occurred as Chicago mayor Rahm Emanuel was speaking; two members of our group stood up, held up a banner that read “Shame on Israel,” and repeatedly chanted, “We are Jews, shame on you. Stop killing children now!”

Security grabbed their banner away immediately and they continued chanting as they were escorted from the room. Three other pairs of protesters and an Israeli-American also disrupted speakers at various points during the program. Each time time, the response of the crowd grew angrier – the final pair of activists were physically struck and had water thrown in their faces by attendees. (I myself was eventually asked to leave and was also escorted from the room by security. I can only assume someone from JUF recognized me and outed me to the program staff).

Speaking personally, I will say without hesitation that my participation in this action was a profound, even sacred experience. It took place during a terrible, tragic time in which I, as a Jew, was being implicated in crimes that were being committed by a state purporting to act on behalf of the Jewish people. In my hometown of Chicago, the organization that claimed to represent my community was openly urging on the war effort and was publicly raising funds to support it.

It is difficult to describe the sense of anguish and alienation I felt as I sat in that room, listening to speaker after speaker urge on the war effort without expressing an iota of concern over the scores of innocents that Israel was killing daily. The only mention of the Gazan dead arose when speakers defensively and cynically wielded the canard of “human shields.”

I was sitting directly behind the first pair of disrupters. They stood up just as Rahm Emanuel had announced that he and his wife were pledging $5,000.00 to the JUF’s Israel Emergency Campaign. (Why exactly the mayor of Chicago was so publicly and dramatically taking sides in a international conflict is another troubling question for us to ponder). I must say that when I saw my friends stand up, point their fingers at Emanuel and exclaim “Shame on you!” it truly felt like a redemptive moment. It was if my own soul as a Jew – indeed, as a human being of conscience – had finally been given back its voice.

Following the action, I heard criticisms from some that our disruption ran counter “to the values of dialogue.” If we were looking for convince members of the Jewish community of the worthiness of our cause, we were told, this kind of jingoistic, disruptive sloganeering was just not the way to do it.

Of course such a critique utterly misses the point of our protest. We were not seeking “dialogue” with members of our community; on the contrary, we were protesting war crimes being committed in our name. We certainly did not have any illusions that our action would convert anyone in that ballroom to our cause. Our target audience was not the attendees of the JUF fundraiser – rather, we sought to send a message to the world at large. To state loudly and openly that the entire Jewish community is not, in fact, marching lock step in support of Israel’s war effort.

We also heard the critique that our actions was just downright rude: rude to our civic leaders, rude to the speakers and guests, rude to decorum of this function and rude to the JUF as a whole.

Yes, our action was disruptive – that was, in fact, its point. But if these disruptions felt rude and impolitic, the discomfort felt in that room was beyond miniscule in comparison to the horrors that were being inflicted at that very moment on the people of Gaza. Our protest was at its very core, an act of tochechah (“reproof”), hearkening back to the Biblical dictum “You shall surely rebuke your neighbor and incur no sin because of that person” (Leviticus 19:17).

When I think of this kind of criticism, I can’t help but think back to Dr. Martin Luther King’s “Letter from a Birmingham Jail,” in which he addressed a very similar critique leveled at him by liberal clergy who urged him not to “cause tension” through public acts of nonviolent civil disobedience in their city.

As King wrote to his Birmingham colleagues:

Nonviolent direct action seeks to create such a crisis and foster such a tension that a community which has constantly refused to negotiate is forced to confront the issue. It seeks to so dramatize the issue that it can no longer be ignored. My citing the creation of tension as part of the work of the nonviolent-resister may sound rather shocking. But I must confess that I am not afraid of the word “tension.” I have earnestly opposed violent tension, but there is a type of constructive, nonviolent tension which is necessary for growth. Just as Socrates felt that it was necessary to create a tension in the mind so that individuals could rise from the bondage of myths and half-truths to the unfettered realm of creative analysis and objective appraisal, we must we see the need for nonviolent gadflies to create the kind of tension in society that will help men rise from the dark depths of prejudice and racism to the majestic heights of understanding and brotherhood.

It is now three months since the ceasefire that ended the carnage of that terrible summer. And of course, we have already forgotten about Gaza. With the increasing shortness of our news cycles and attention spans, it has all but disappeared from our view.

But of course, the tragedy continues on. The death and destruction inflicted on the people of that tiny strip of land still reverberates: through pain and agony of the injured and the traumatized and through the grief of so many who lost parents, siblings, children and friends. As a Gazan friend recently told me, no one – no one – in Gaza is untouched by the pain of grief.

As a Jew I will never forget the tragedy of those two months, nor will I remain silent over the crimes that continue to be committed in my name. But I am heartened by those in my community who are increasingly finding the courage of their convictions. It is truly my honor to be counted with the disrupters, the “nonviolent gadflies” who seek to “dramatize the issue so that it can no longer be ignored.”


Responding to European Anti-Semitism: A Sermon for Erev Yom Kippur 5775

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According to legend, the U’netaneh Tokef – the High Holiday prayer in which we publicly ponder “who shall live and who shall die” in the coming year – was originally written by Rabbi Amnon of Mainz, Germany. As legend would have it, this 11th century sage was pressured to convert to Catholicism by the Archbishop. The rabbi asked for three days to think it over, presumably as a delaying tactic, and later refused to respond to the Archbishop. When he was brought before him, Rabbi Amnon asked that his own tongue be cut off to atone for his sin of even considering conversion.

The Archbishop ordered something even more ghastly: he decreed that Rabbi Amnon’s arms and legs to be amputated limb by limb as punishment for refusing to come when ordered. At each point, he was given the opportunity to convert – and at each point, the Rabbi refused. As this was the eve of Rosh Hashanah, Rabbi Amnon asked to be brought to the synagogue where he composed and recited the U’netaneh Tokef prayer in his dying breath. Three days later, the Rabbi’s spirit appeared to one of his rabbinical colleagues and asked that this prayer be included as part of the High Holiday service. And so, the legend tells us, U’netaneh Tokef became part of the regular liturgy of this season.

It’s not the most heartwarming legend – but then again, U’netaneh Tokef isn’t exactly the most heartwarming of prayers. It’s actually among the most emotionally raw prayers in Jewish tradition: a collective crying out against the randomness of our world and the vulnerability of our lives. It might well be called the quintessential prayer of the High Holiday season.

It also seems to me that this legend is a commentary on the ways that the U’netaneh Tokef is a product of the Jewish communal experience. This prayer might well be viewed as the liturgical expression of a people that has experienced more than its share of randomness and vulnerability over the course its collective history. Indeed, it’s not difficult to read the words “who shall live and who shall die” and not imagine how they must have resonated for Jews living under the very real existential threat of anti-Semitism throughout the centuries.

For the majority of 21st century Jews, this resonance is far less powerful than it has been for previous generations – perhaps than at any other time in Jewish history. Still, I’m sure there are those who would claim that the words “who shall live and who shall die” have been gradually taking on renewed power for the Jewish people in recent years.

I’m speaking in particular about the reports of a significant rise of anti-Semitic attitudes and incidents in Europe. In past year in particular, press reports and polls have been painting an alarming picture. In a recent survey by the European Union Agency for Fundamental Rights, 66% of the Jewish respondents felt anti-Semitism in Europe was on the rise. 76% said anti-Semitism had increased in their country over the past five years. In the 12 months after the survey, nearly half said they worried about being verbally insulted or attacked in public because they were Jewish.

Much of this ominous news comes from France. According to France’s Society for the Protection of the Jewish Community, totals of anti-Semitic acts in the 2000s are seven times higher than in the 1990s. This past summer, during the war in Gaza, there were disturbing reports that protests against Israel’s actions spilled over from anti-Israel calls into anti-Jewish rhetoric and even violence. Over a two-day period, protesters marched through the streets of the predominantly Jewish suburb of Sarcelles, reportedly chanting “Death to Jews” and “Gas the Jews.” Protestors also firebombed Jewish-owned businesses and two synagogues and one Jewish-owned pharmacy was burned to the ground.

Last May in Belgium, a country with a much smaller Jewish population, a gunman murdered four people in front of the Jewish Museum in Brussels. And this past month, during a Holocaust Memorial dedication on their European Day of Jewish Culture, youths hurled stones and bottles until the police arrived. Three days later, a fire erupted on an upper floor of a Brussels synagogue; the authorities investigated the incident as arson.

In Germany, there have been reports of similar incidents, including the attempted arson of the Bergische synagogue in Wuppertal. In an interview with the Guardian magazine, Dieter Graumann, president of Germany’s Central Council of Jews, said:

These are the worst times since the Nazi era… On the streets, you hear things like ‘the Jews should be gassed’, ‘the Jews should be burned’ – we haven’t had that in Germany for decades. Anyone saying those slogans isn’t criticizing Israeli politics, it’s just pure hatred against Jews: nothing else. And it’s not just a German phenomenon. It’s an outbreak of hatred against Jews so intense that it’s very clear indeed.

There have also been reports of similar incidents in Italy as well as throughout the Netherlands. A few months ago, a Dutch Jewish watchdog group reported a 23 percent increase in the number of anti-Semitic incidents in the Netherlands since 2012. In Malmo, Sweden, for instance, there has been a rise in anti-Semitic violence over the past several years, causing some members of the Jewish community to emigrate.

My very good friend, Rabbi Rebecca Lillian has lived in Malmo for several years and has reported frankly to me about the impact of anti-Semitism on her adopted hometown. In 2012, the Malmo JCC, where Rebecca lives, was vandalized by heavy rocks and an explosive device that thankfully did little damage. In a recent e-mail to me, she described the issue of anti-Semitism in Europe as a “festering sore,” adding “it’s ugly.”

Rebecca added that the recent upswing of incidents in Malmo, as in the rest of Europe, was mostly in response to the violence in Gaza, which she said “naturally spurred a lot of random, violent hate directed at Jewish people and Jewish places.” She said the Chabad rabbi there was attacked several times, but fortunately was never hurt. Another one of her friends, a modern orthodox Jew who wears a kippah, was so tired of being harassed that he has taken to wearing a baseball cap over it. She wrote to me, “Even I was a bit fearful of, for example, taking a taxi to the JCC where we live. I would ask to be left on the corner, even with luggage.”

What do we make of reports such as these? As Jews, as people of conscience, what should be our response to news of a resurgence of anti-Semitism throughout Europe? There is, of course, one answer on which I believe we can all agree: we must call it out. As with any form of racism or prejudice, silence equals assent. When we hear these kinds of reports, it is our sacred duty to speak up – and to act.

Beyond this basic answer, however, it gets more complicated. When confronted with the reality of anti-Semitism in this day and age, what we say and do will depend on our analysis of its causes. I would go even further and suggest that the nature of our analysis may well define what kind of Jews we want to be – and what kind of Judaism we seek to affirm.

Many Jews will look at the resurgence of anti-Semitism in Europe and conclude that this demonstrates the critical importance of the state of Israel. After all, Zionism itself arose in response to European anti-Semitism. Political Zionists dating back to Theodor Herzl have posited that the only thing that could effectively safeguard the collective security of the Jewish people is a Jewish state of their own. And since its founding Israel has become the symbol of Jewish empowerment: a Jewish nation-state with a Jewish army that ensures the security of Jews not only in Israel, but around the world.

It is not uncommon today to hear the claim from some in the Jewish community that Israel is a kind of “Jewish insurance policy” – that if (or when) things invariably go bad for the Jews anywhere in the world they will always have Israel to go to. For many Jews, in fact, the critical importance of a Jewish state is the central lesson of the Holocaust. Never again will we depend upon other nations to keep us safe. For so many in our community, a Jewish state is our island of security in a dangerous world.

While I certainly understand the logic and psychology of this response, particularly living as we do in the post-Holocaust era, I find this narrative to be problematic in many ways – grounded more in ideology than reality. At the end of the day, I simply don’t believe that statehood has provided us with a real or effective answer to the problem of anti-Semitism.

In some ways, it might be claimed that the exact opposite has occurred. While Israel was largely created to ensure Jewish safety and survival, it has become, ironically enough, the one Jewish community in the world that lives in a near-constant state of vulnerability and insecurity. Indeed, for all of the troubling reports of European anti-Semitism this past summer, the most indelible images of Jewish insecurity came from news footage of Israelis traumatized by missiles coming from Gaza, running for bomb shelters at the repeated sounds of air raid sirens. This was not – to put it mildly – the picture of a “safe haven” for Jews.

I believe these images sadly drive home the tragic reality behind the Zionist dream. Israel, the nation that was created to be a safe home for the Jewish people, has been in a perpetual state of war since its’ founding. Israel, the nation founded to normalize Jewish collective existence, routinely characterizes itself as a small country surrounded and besieged on all sides by hostile enemies. Whatever else we might believe about how a nation can achieve safety and security in the 21st century, I would posit that the founding of Israel has not provided the Jewish people with a panacea.

It is certainly true that Israel has historically opened its arms to oppressed Jews around the world – and we certainly should not understate its importance in this regard. More recently it has been reported in the media that European Jews – particularly Jews from France – are starting to immigrate to Israel in response to rising anti-Semitism. The predominant narrative here is that there is now a new European exodus of oppressed Jews to the Jewish state.

Again, however, I believe these reports have more to do with ideology than reality. According to data from the Israel’s Ministry of Aliyah and Immigrant Absorption, there has indeed been an increase in the number of immigrant from Western Europe in recent years: from 3,339 in 2012 to 4,694 in 2013. What many news reports fail to mention, however, is that Israeli Jews are immigrating to Western Europe at nearly the same rate. In fact, the number of Israeli Jews living abroad has been estimated at 1,000,000with most émigrés citing the economy and war-weariness as their main reason for leaving Israel. Berlin alone is home to 17,000 Israelis, according to the German embassy in Tel Aviv. Though it is remarkable to even contemplate just decades after the Holocaust, there is a thriving and growing Israeli expat community in Germany, with its own radio station and cultural arts scene. When we take a close look at what is really going on, then, the reality is much more complex that what the media has been reporting.

When all is said and done, the tragic reality is that Israel was born in conflict and has lived with conflict as its daily reality for its entire existence. Since 1967 Israel has been militarily occupying another people – and I don’t believe it is a stretch to suggest that this ongoing, often brutal occupation impacts attitudes toward Jews not only in Israel but worldwide.

By every indication, whenever violence connected to the Occupation has risen, so too have the incidence of anti-Semitic attitudes and acts around the world. I’ve already mentioned that European anti-Semitism spiked during the Gaza war this summer – as it did during the Gaza wars of 2012 and 2009 as well as the First and Second Intifadas. But it is also worth noting that this linkage works both ways. During periods of peace and diplomacy, particularly during the optimistic days of the peace process under Yitzhak Rabin, in the early 1990s period, global anti-Semitism was at an all time low. As much as violence begets violence, so too, apparently, does tolerance beget tolerance.

What should be our response as we read these reports of rising European anti-Semitism? I would suggest that the answer is not to put our faith in nationalism and militarism to keep the Jewish people safe. I believe our first response should be to understand that anti-Semitism is but one form of racism and prejudice – and as such it is no different than the intolerance that is directed toward any people or group in the world who are perceived as “other.” The appropriate response, it seems to me, is not to recede behind higher walls or build stronger weapons, but rather to find common cause and solidarity with all who are being targeted in this way. To publicly affirm that the well-being of the Jewish people is irrevocably connected to the well-being of every group victimized by racism.

Here’s an concrete example of this response in action: back in 2012, Rabbi Rebecca Lillian wrote that when the Jewish Community Center in Malmo, Sweden was attacked, she was appalled to read quotes by American Jewish leaders proclaiming that Malmo was an unsafe travel destination for Jews and that they should prepare to flee to Israel or another country. In fact, Rebecca pointed out, immediately after the attack, Malmo’s Network for Faith and Understanding held a solidarity vigil, in which women, men and children gathered in front of the JCC with candles. Leaders of several Christian churches, two Muslim groups, and other spiritual and social organizations came together and offered public speeches of support and solidarity.

Indeed, while much attention is paid to the fundamentalist Muslim perpetrators of anti-Semitic attacks throughout Europe, relatively little is devoted to the local actions of Jews and Muslims who come together to stand up against the bigotry that ultimately affects both communities. I was heartened to hear from Rebecca that despite the recent uptick in anti-Semitism in Malmo, their interfaith group is “stronger than ever.”

As she wrote to me in her e-mail:

Even during the (Gaza) war, we spoke candidly about the need to work together to fight any type of hate crime. At a panel discussion, I spoke as a Jew for humanitarian aid to Gaza and for an end to the killing and injuring of civilians. The Imam on the Board spoke about the need for Muslim youth to not attack Jewish people and property. We all spoke of co-existence. In the words of my friend who wears the kippah, the answer lies in education. We need to learn about one another. And the good news is that is indeed happening.

When we contemplate our response to this new anti-Semitism, I believe we should also take pains to differentiate between individual anti-Semitic acts and the much more serious phenomenon of state sponsored anti-Semitism. While we should be alarmed and should rightly protest whenever we hear about anti-Semitic incidents and attacks, historically speaking the most insidious and deadly form of anti-Semitism has been the legislated variety. We must not forget that the Holocaust, like all genocides, occurred when a government directed it own state institutions and resources against minorities in its midst.

Thus, as troubling it is to read of shootings and firebombings, I believe we should be far more disturbed when we hear reports of far-right and even neo-Nazi candidates being elected into Parliaments throughout Europe. My friend Rebecca referred to this phenomenon as the “dark underbelly” of Swedish anti-Semitism. She pointed out that in recent elections, “a relatively large percentage of the voters went for Sweden Democrats, a hard-line anti-immigrant group that has roots in neo-Nazism. There is a group of thugs that are equal opportunity haters, who are fans of neither Muslims nor Jews.”

For all of the recent news coming out of Europe, we should be heartened by the knowledge that there are no longer and Jewish communities anywhere in the world that are collectively targeted and oppressed by its government for being Jewish. And we should be likewise heartened when we hear the heads of European governments pledging their support to minority communities plagued with hate crimes. In response to the recent anti-Semitic incidents in his country, for instance, French Prime Minister, Manuel Valls, has publicly said, “to attack a Jew because he is a Jew is to attack France. To attack a synagogue and a kosher grocery store is quite simply anti-Semitism and racism.” Likewise, at a recent rally, Germany’s chancellor, Angela Merkel, has called the recent incidents “an attack on freedom and tolerance and our democratic state.”

In the end, this may well be the most important, profound and effective response of all. The answer to anti-Semitism, as with all forms of racism is not to adopt a victim mentality or to circle the wagons, but to demand more democracy, more civil rights, more humans rights for all. As American Jews, we should know this better than anyone. We should understand that our new-found engagement with the world has resulted in freedoms truly unprecedented in our history. Today, in our globally engaged 21st century world, I believe we of all people should be on the forefront of this call.

I’d like to conclude now where I began: with the U’netaneh Tokef prayer. As it happens, the legend of the martyred Rabbi Amnon turns out to be precisely that: merely a legend. Scholars tell us that in fact, this prayer was actually composed several centuries earlier, and was likely an edited product of many different authors, influenced by a variety of early Christian hymns. As always, the reality is more complex than our often fatalistic mythology would have it.

And in the end, I believe it is a more hopeful reality. Yes, as this prayer reminds us, the world can be a dangerous place. No, we do not know what this new year has in store for us. It may be a year of blessing or a year of curse, or more likely something in between. But no matter what emotional or historical baggage what we bring to this prayer, we would to well to remember that we always end with the uplifting words, “U’teshuvah, u’tefillah, u’tzedakah ma’avirin et ro’ah ha’gezeirah” – “Repentance, Prayer and Tzedakah lessen the severity of the decree.”

In other words, we must respond to the often harsh nature of our world by engaging with it. Not by hiding from it or fighting against it, but acknowledging all that is good and right and just about it – and then by fighting for these values in no uncertain terms.

In the coming year, in all the years to come, may we do what we can to mitigate the harshness of the decree.


For Tisha B’Av: A Lamentation for Gaza

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This Monday night begins the Jewish fast of Tisha B’Av: a day of mourning for the calamities that have befallen the Jewish people over the centuries. Among other things, the traditional Tisha B’Av liturgy includes the chanting Biblical book of  Lamentations.

Given the profoundly tragic events currently unfolding in Gaza, I offer this reworking of the first chapter of Lamentations.  I share it with the hope that on this day of mourning we might also mourn the mounting dead in Gaza – along with what Israel has become…

A Lamentation for Gaza

Gaza weeps alone.
Bombs falling without end
her cheeks wet with tears.
A widow abandoned
imprisoned on all sides
with none willing to save her.

We who once knew oppression
have become the oppressors.
Those who have been pursued
are now the pursuers.
We have uprooted families
from their homes, we have
driven them deep into
this desolate place,
this narrow strip of exile.

All along the roads there is mourning.
The teeming marketplaces
have been bombed into emptiness.
The only sounds we hear
are cries of pain
sirens blaring
drones buzzing
bitterness echoing
into the black vacuum
of homes destroyed
and dreams denied.

We have become Gaza’s master
leveling neighborhoods
with the mere touch of a button
for her transgression of resistance.
Her children are born into captivity
they know us only as occupiers
enemies to be feared
and hated.

We have lost all
that once was precious to us.
This fatal attachment to our own might
has become our downfall.
This idolatrous veneration of the land
has sent us wandering into
a wilderness of our own making.

We have robbed Gaza of
her deepest dignity
plunged her into sorrow and darkness.
Her people crowd into refugee camps
held captive by fences and buffer zones
gunboats, mortar rounds
and Apache missles.

We sing of Jerusalem,
to “a free people in their own land”
but our song has become a mockery.
How can we sing a song of freedom
imprisoned inside behind walls we have built
with our own fear and dread?

Here we sit clinging to our illusions
of comfort and security
while we unleash hell on earth
on the other side of the border.
We sit on hillsides and cheer
as our explosions light up the sky
while far below, whole neighborhoods
are reduced to rubble.

For these things I weep:
for the toxic fear we have unleashed
from the dark place of our hearts
for the endless grief
we are inflicting
on the people of Gaza.


Israel in Gaza: A Statement by the JVP Rabbinical Council

photo: AFP: Menahem Kahana

photo: AFP: Menahem Kahana

Cross-posted with The Palestinian Talmud

We are currently amidst “the three weeks” – the annual Jewish period of quasi-mourning that leads to the fast day of Tisha B’Av. This is the season that bids us to look deeply into the soul of our community and examine the ways that our sinat chinam – baseless hatred – has led to our communal downfall.

Driven by the spirit of this season, we cannot help but speak out in response to the horrific loss of life currently taking place in Gaza, at the hands of the Israeli military. We deplore the Israeli government’s military crackdown in the West Bank that led to its lethal, military onslaught on the people of Gaza.  We mourn the deaths of hundreds of innocent people, including children.

We condemn Hamas’ rockets attacks on Israel and are deeply grieved by the anxiety, injury and death they have caused. But we cannot view this as a war between two equal sides. Israel has unlimited hi-tech weaponry; it dominates Gazan airspace, its borders, its utilities and economy.

Moreover, it was Israel who willfully launched this mission of death on the Palestinian people. Israel hides behind the pretext of avenging the still unsolved kidnapping and killing of three Jewish boys. Rather than seeking recourse through civil, legal means, Israel’s leaders have called for vengeance, with terrible consequences.

We can not stand idly by as the Jewish State acts with such wanton disregard, with such sinat chinam, for the humanity of the mothers, fathers, sons, daughters, brothers, sisters, children and elders of Gaza.

As Jews, we abhor the abuse of human rights that are standard practice of our fellow Jews in the Israeli government and Israeli military. This is not the path of justice.

As rabbis, we must speak out against collective punishment, the blowing up homes of innocent people, the terrorizing of an entire people, and the killing of innocent children.

This Jewish season asks us to engage in a collective moral accounting; to reckon seriously with the ways our own failings have historically led to our communal downfall. Mindful of this spiritual imperative, we call upon the government of Israel to end its military onslaught, which we believe will only lead to more tragedy for Jews and Palestinians alike.

We stand with all people of conscience who reject the ways of militarism and occupation and who seek a path to a truly just peace in Israel/Palestine.

*Statements of the JVP Rabbinical Council represent the council as a whole but not necessarily individual members


Israel in Gaza: Investigating the Ethics of a War of Choice

photo by Menahem Kahana/AFP/Getty Images

photo by Menahem Kahana/AFP/Getty Images

In Michael Mitchell’s recent piece for Forward Thinking “Israel’s Moral Army?” (July 18, 2014), Mitchell impressively deconstructs the Israel Defense Force’s conduct during its current military operation in Gaza. Using a variety of pedagogical criteria (international law, Jewish tradition, ethical theory) he ultimately challenges Israel’s claim to being a “moral army” (or to use an title often wielded by its politicians and supporters, “the most moral army in the world.”)

Mitchell notes that while there is “evidence that Israel is taking significant measures to minimize civilian deaths,” it is also “quite possible that innocent people have been killed by IDF decisions to strike a target when it knew that doing so could put civilians at risk.”

He thus concludes:

If the IDF aspires to be a “moral army,” especially one that affirms both the universal dignity of each human life and the respect for the human embodiment of the divine image particular to the Jewish ethical tradition, it is in these instances that its conduct falls from regrettable to wrong.

Given the overwhelming support for “Operation Protective Edge” throughout Israel, the American political world and the American Jewish establishment, it is courageous indeed for Mitchell, a Tel Aviv resident, to openly label the IDF’s actions in Gaza as “ethically wrong.” But beyond his relatively narrow analysis of the ethics of warfare, there are larger issues he leaves crucially unexamined.

Most notably, while Mitchell invokes the principles of self-defense in wartime, he ignores the broader question of whether or not this war itself is, as Israel claims, an actual war of self-defense. Indeed, while Israeli and American politicians – and Israel-supporters the world over – have been defending Israel’s actions in Gaza by invoking Israel’s right to self-defense against Hamas rocket fire, the timeline of events leading up to Israel’s military assault on Gaza suggests otherwise.

According to the terms of the last cease-fire agreement between Israel and Hamas, signed back in November 2012, Hamas agreed to cease its rocket attacks against Israel, while Israel agreed to “stop all hostilities in the Gaza Strip land sea and air, including incursions and targeting of individuals.” Since that time, as Forward Editor-in-Chief JJ Goldberg recently pointed out, “Hamas hadn’t fired a single rocket …and had largely suppressed fire by smaller jihadi groups.” By comparison, Israel continuously violated the terms of the cease-fire during those two years with repeated military incursions and targeted assassinations into Gaza. Israel also failed to “facilitate the freedom of movement and transfer of goods within Gaza” as the terms of the cease-fire had stipulated.

This past April, Israel stepped up its rhetoric against Hamas following the reconciliation agreement between Hamas and Fatah. Then in June, Netanyahu publicly blamed Hamas for the kidnapping/murder of three Israeli teenagers – even though he provided no evidence to support his claims and Hamas repeatedly denied any responsibility.  It is now known that Israeli politicians and military leaders knew full well that the teens had been murdered shortly after their abduction – using the pretense of their kidnapping to brutally crack down on Hamas members in the West Bank and to re-arrest former security prisoners who had been released during the Gilad Shalit prisoner swap.

As Israeli public pressure to find the teens reached a fever pitch, right-wing Israeli politicians began to pressure Netanyahu to launch a military operation against Gaza. As Goldberg noted:

In Gaza, leaders went underground. Rocket enforcement squads stopped functioning and jihadi rocket firing spiked. Terror squads began preparing to counterattack Israel through tunnels. One tunnel exploded on June 19 in an apparent work accident, killing five Hamas gunmen, convincing some in Gaza that the Israeli assault had begun while reinforcing Israeli fears that Hamas was plotting terror all along.

On June 29, an Israeli air attack on a rocket squad killed a Hamas operative. Hamas protested. The next day it unleashed a rocket barrage, its first since 2012. The cease-fire was over.

In other words, we cannot view the IDF’s actions during Operation Protective Edge in a vacuum. While Mitchell’s effectively analyzes Israel’s behavior vis a vis the ethics of wartime self-defense, he fails to reckon with the hard fact that Israel’s latest military adventure in Gaza was clearly a war of choice, initiated with cynically political designs.

If we factor in this larger perspective, the ethical categories invoked by Mitchell may well have deeper and more profound implications. For instance, Mitchell cites the Torah’s verse, “Justice, justice shalt thou follow” (Deuteronomy 16:20) together with Jewish value of Pikuach Nefesh (“saving a life”) to make the point that “we must be just not only because it’s right, but because by doing so we ourselves may live.” But while he applies this concept to the context of an army’s actions during wartime, it might be more appropriately invoked in regards to the sacred imperative to work for a just peace to the tragic crisis in Gaza.

If Israel was truly interested in following the course of justice in order to preserve life, it could have dropped its abject refusal to deal with Hamas following the November 2012 cease-fire and pursued further negotiations aimed at ending its crushing siege. It could have sought the course of diplomatic engagement – a truly just attempt at peace rather than merely a lull between its now regular military assaults into Gaza.

Moreover, when Hamas and Fatah announced its reconciliation agreement, Israel’s leaders could have seen this as an opportunity to enter into dialogue with a more unified and representative Palestinian leadership rather than reject another chance to engage in a truly authentic peace process. Instead, they opted for yet another brutally violent onslaught on Gaza that has, as of this writing, killed 370 Palestinians, including 228 civilians, 77 children and 56 women, as well as 18 Israelis.

In other words, before we seek to unpack the ethical question of whether or not the IDF can claim the title of “the most moral army in the world,” it might well behoove us to ask ourselves whether or not these useless, tragic wars need to be fought in the first place.

Israel on the 17th of Tammuz: Confronting the Enemy Within

Cross-posted with Tikkun Daily:

Yesterday the Jewish world observed the fast day known as Shiv’ah Asar Be’Tammuz, (the 17th of Tammuz), a communal day of quasi-mourning that commemorates among other things, the breaching of Jerusalem’s walls by the Roman army in 70 CE, prior to the destruction of the Second Temple.

Interestingly enough, the 17th of Tammuz – as well as the upcoming fast day of Tisha B’Av – is not so much a day of anger directed toward our enemies, as much as an occasion for soul searching over the ways our own behavior too often leads to our downfall. According to the Talmud (Yoma 9b), for instance, the fall of the First Temple was due to the idolatry while the destruction of the Second Temple was caused by sinat chinam – the “baseless hatred” of Jew against Jew.

I would submit that this year, the 17th of Tammuz has an all-too-tragic resonance, particularly given the internecine violence currently being waged on Israeli streets. Case in point: this past Saturday in Tel Aviv, in which hundreds of peaceful anti-war protesters were set upon by a violent mob whipped up by popular right-wing Israeli rapper Yoav Eliasi (whose stage name is “The Shadow.”)

According to reports in the Israeli press, Eliasi and his followers angrily confronted and intimidated demonstrators – and when an air raid siren caused the crowd to disperse, they chased them through the streets and attacked them with clubs. During the melee, the sky lit up as a Gazan missile was intercepted by Israel’s Iron Dome defense system.

In an extensive post for +972mag, Israeli journalist Haggai Matar reported that one demonstrator had a chair broken over his head and had to be evacuated to hospital. Others were punched, pushed, had eggs thrown at them or were attacked with pepper spray. According to witnesses, police did little to stop the violence and in the end, no arrests were made. (The Shadow later bragged about the support of Israeli police on his Facebook page.)

In what is undoubtedly the most deeply disturbing aspect of this entire affair was the discovery that some of the right-wing thugs who attacked the demonstrators wore T-shirts bearing a popular neo-Nazi symbol. According to a report in Ha’aretz:

As shown on journalist Tal Schneider’s Hebrew-language blog, some of the right-wingers wore T-shirts bearing the slogan “Good night left side.”

Neo-Nazis in Europe wear shirts with this phrase, which accompanies an image of a man attacking a left-wing activist, denoted by a star or anarchy symbol. The online store Final Resistance offers clothing bearing neo-Nazi slogans – popular attire at rock concerts by far-right bands.

If you’re still incredulous, check out this image below, from the Facebook page Occupy Judaism:

In a scathing editorial, Ha’aretz laid the blame on ultra-nationalist Israeli politicians for inciting and encouraging this ominously rising violence and for refusing “to internalize the real danger inherent in the type of violence displayed on Saturday.”  This is, indeed, one of the central messages of the 17th of Tammuz: for all of the concern about our external enemies, we ignore the dangers growing within our own community at our peril.

I can think of no more sobering example than this recent instance of Jews in fascist regalia violently attacking peaceful Jewish anti-war demonstrators while a missile launched out of Gaza literally explodes over their heads.


Tragedy in Gaza: Reckoning with Root Causes

Cross-posted with Tikkun Daily

It’s happening again.

As of this writing, Israel has dropped 800 tons of explosives on Gaza, a strip of land roughly the size of Detroit. The official death toll currently stands at 81, the majority of whom are civilians and half of whom are women and children.

Yes, it’s happening again, and like the similar military onslaughts in 2008/9 and 2012, we’re hearing the same tired talking points from Israeli politicians, the US State Department spokespeople and the American Jewish communal establishment – all variations on the theme of “Well, they started it.” And like before, the suggestion that we examine the larger context of this carnage is tragically lost amidst the noise of the literal and figurative bomb-throwing.

But of course, anyone who is truly interested in seeking a real and lasting solution would do well to look at root causes. In the most immediate sense, that means reckoning seriously with what Forward Editor-at -Large JJ Goldberg has called the “foundation of politics and lies” propagated by Israeli politicians and military leaders that led straight to a “war that nobody wanted — not the army, not the government, not even the enemy, Hamas.”

In the larger context, it means recognizing that this war is but the latest instance of Israel’s “mowing the lawn” in Gaza – a strategy in which Israel shows Hamas who’s boss by way of massive military onslaughts every few years. The most unguardedly honest expression of this strategy was expressed by Israeli journalist Gilad Sharon (son of Ariel) back in 2012:

There is no justification for the State of Gaza being able to shoot at our towns with impunity. We need to flatten entire neighborhoods in Gaza. Flatten all of Gaza. The Americans didn’t stop with Hiroshima – the Japanese weren’t surrendering fast enough, so they hit Nagasaki, too.

And in the ultimate sense, it means admitting that this latest injustice is irrevocably connected to an injustice that occurred decades ago. when scores of Palestinians were driven from their cities and villages in the coastal plain and lower Galilee and warehoused in the tiny Gaza strip. By all accounts, most were simply too overwhelmed to realize what was happening. The ones who tried to return to their homes were termed “infiltrators” and were killed on sight. Others resisted by staging raids in the newly declared state of Israel. Sometimes they succeeded, more often they did not. Either way, Israel decided early on that it would respond to each of these reprisals with a overwhelming military show of force.

In some sense, you might say Israel has been “mowing the lawn” ever since. If there could be any doubt, just read this famous 1956 eulogy given by General Moshe Dayan for a young kibbutznik named Ro’i Rotenberg, who was killed by Gazans who had crossed over the border into Israel:

Do not today besmirch the murderers with accusations. Who are we that we should bewail their mighty hatred of us?  For eight years they sit in refugee camps in Gaza, and opposite their gaze we appropriate for ourselves as our own portion the land and the villages in which they and their fathers dwelled…

This we know: that in order that the hope to destroy us should die we have to be armed and ready, morning and night. We are a generation of settlement, and without a steel helmet and the barrel of a cannon we cannot plant a tree and build a house. Our children will not live if we do not build shelters, and without a barbed wire fence and a machine gun we cannot pave a road and channel water. The millions of Jews that were destroyed because they did not have a land look at us from the ashes of Israelite history and command us to take possession of and establish a land for our nation. (Translation, Michael Shalom Kochin, 2009)

Those who are ready and willing to reckon with root causes must not be content to simply accept these bi-annual military onslaughts as simply the price of Jewish nationhood. Israel will never become, as its national anthem would have it, “a free people in its own land” until it deals squarely with the injustices that led to its birth – and have tragically continued until this very day.

In this regard we can take heart in the small but intrepid cadre of Israelis who have the courage to shine a bright light on this larger context. Take a look at the clip from the modest, yet courageous rally in Tel Aviv, in which protesters stood down angry motorists while holding up a large banner that read “The Occupation Murders Us All.” Read this powerful post by Israeli blogger Noam Sheizaf entitled “Why I Object to This Military Campaign, Even as Missiles Fall on My City,” in which he compares the West Bank to a “minimum security facility” and Gaza to “a maximum security prison.”

And finally, read and consider signing on to this recent Open Letter released by Jewish Voice for Peace that urges us to “face the root cause of this crisis”:

In this time of tremendous suffering and fear, from Jerusalem to Gaza, and from Hebron to Be’er Sheva, we reaffirm that all Israelis and Palestinians deserve security, justice, and equality, and we mourn all those who have died.

Our unshakeable commitment to freedom and justice for all compels us to acknowledge that this violence has fallen overwhelmingly on Palestinians. And it compels us to affirm that this violence has a root cause: Israel’s illegal occupation.

We are united in our belief that:

The denial of Palestinian human rights must end.
Illegal settlements must end.
Bombing civilians must end.
Killing children must end.
Valuing Jewish lives at the expense of others must end.

Only by embracing equality for all peoples can this terrible bloodshed end.


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