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
into the black vacuum
of homes destroyed
and dreams denied.
We have become Gaza’s master
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
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.
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
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.
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.
Like so many throughout the world, we grieve the loss of Naftali Frenkel, Eyal Yifrach and Gilad Shaar – the three Israeli teens who were found murdered this week near their homes in Hevron. The loss of children through acts of violence strikes at the very core of our souls – we can only hope the outpouring of grief being exhibited throughout the world for these three young men is providing a measure of comfort to their parents and loved ones.
And just as fervently, we grieve for Muhammad Hussein Abu Khdeir, murdered in an apparent “price tag” act of vengeance for the deaths of the three Israeli youths. We also note with sorrow that at least eight Palestinians were killed by the Israeli military during the weeks following the abduction of the three Israeli boys, including 10-year-old Ali al-Awour, 15-year-old Mohammad Dudeen and 22-year-old Mustafa Hosni Aslan. Ali died of wounds from an Israeli missile strike in northern Gaza; Mohammad was killed by a single live bullet in the village of Dura; Mustafa was killed by live bullets in Qalandiya refugee camp during clashes with an Israeli military raid.
We are also not unmindful that, according to the Israeli human rights organization, B’tselem, over 1,384 Palestinian minors have been killed by the Israeli military since 2000. Indeed, as the Jewish Voice for Peace statement issued yesterday affirms, “we refuse to mourn only the deaths of Palestinians, or only the deaths of Israelis. But that does not mean we can ignore the enormous power difference between Israelis and Palestinians, or pretend it is just a ‘cycle of violence’ with no root cause or context. Each of these horrific incidents that harms both peoples happen in the context of an ongoing occupation, itself inherently a system of daily violence. And it is a system that by its very nature puts the lives, dignity, and human rights of all in jeopardy.”
Just as we must understand the larger context of violence in which these acts occurred, we must also search our own souls to examine the ways in which we, as Jews, respond to our Jewish losses. We believe that too often, we use our grief as a barrier between our community and the outside world. We withdraw into our pain, holding tight to the conviction that the world ultimately believes “Jewish blood is cheap.”
And all too often, we use our grief as a kind of weapon to lash out at those around us. In this regard, we are deeply dismayed by the incitement of Israeli politicians and religious leaders against Palestinians, particularly Prime Minister Netanyahu’s public call for “vengeance.” It is impossible to separate this kind of incendiary rhetoric from the tragic violence perpetrated against Palestinians over the past few days.
We stand with the great sage Rabbi Ben Azzai, who famously taught that the concept of humanity being created in the divine image is the most central value of Torah. If we ultimately view all life as sacred, then empathy – not isolation or vengeance – is the most healing response of all. Let us affirm that our losses are all ultimately connected in deep and profound ways. Let us affirm that the loss of Jewish children is inseparable from the loss of innocent children everywhere who fall victim daily to hatred and violence. Let our grief inspire us to grieve no less for children who fall victim to violence the world over – whether in Afghanistan, in Syria, in Iraq, in the West Bank and Gaza – or in cities throughout our own country.
Let us redouble our resolve to create a world of safety and security for our children and for all who dwell on earth. And let us do what we must to make such a world a reality once and for all.
May the memories of all our fallen children be for a blessing.
Rabbi Brant Rosen
Rabbi Alissa Wise
Founders, Jewish Voice for Peace Rabbinical Council
This past Monday it was my honor to give the keynote speech at a dinner sponsored by the Israel Palestine Mission Network of the Presbyterian Church (USA). The event took place in Detroit during the Presbyterian General Assembly and was attended by longtime Christian peace activists, many of whom have become become my dear friends and colleagues in the growing interfaith movement for a just peace in Israel/Palestine.
Here is a text of my remarks:
I am humbled and honored to have been asked to speak to you tonight – and I’m particularly moved to look around the room and see so many people who have become my friends and colleagues in this amazing and growing movement that means so much to us all. I’d particularly like to thank (Reverend) Katherine Cunningham (moderator of the IPMN) for being such a gracious host and guide to me during my stay here in Detroit.
I’d like to start by sharing a little bit of my journey and to try to explain how it is that I have come to stand before you today.
In most ways, you might describe me as a pretty average American Jew: I went to a Jewish Community Center pre-school, I grew up in a synagogue, had a Bar Mitzvah and belonged to my Temple Youth group. And like many American Jews, my Jewishness has been indelibly tied up with Israel for my entire life. My Jewish identity has been profoundly informed by the classic Zionist narrative: the story of a small underdog nation forging a national and cultural rebirth out of the ashes of its near-destruction. It is, at its heart, a redemptive narrative – and it has assumed a quasi-sacred status for me, as it has for many American Jews of my generation and older.
Politically speaking, I’ve identified with what tends to be referred to today as “liberal Zionism.” I’ve long been inspired by Israel’s Labor Zionist origins, and I’ve generally aligned myself with positions advocated Israeli peace movement. I’ve always been very willing to openly criticize the actions of the Israeli government that I believed were counter to the cause of peace. At the same time, however, I generally viewed these kinds of actions as “blemishes” on an otherwise stable democracy and a noble national project. At the end of the day, I understood the essence of this conflict to be a clash between two national movements, each with compelling and valid claims to the same small piece of land.
Over the years, however, I confess, I struggled with gnawing doubts over the tenets of my liberal Zionist narrative. Although I was able to keep these doubts at bay for the most part, I was never able to successfully silence them. As an outspoken critic of American militarism, for instance, I would occasionally ask myself why I wasn’t equally as outspoken about Israeli militarism – why I habitually would give a pass to what was, after all, the one of the most militarized countries in the world.
I would also entertain nagging questions about the ethnic nationalism at the heart of Zionism. Israel’s very existence as a Jewish state was bound up with its maintenance of a Jewish majority within its borders. Like many liberal Zionists, I’d often base my arguments for a two state solution by pointing to the population growth of Palestinians as a “demographic threat” to the national character of the Jewish state. As an American, I’d never dare describe an ethnic minority in the US as somehow posing a “demographic threat” to our national American character. Why, then, was I so willing to invoke this concept about so freely when it pertained to the Jewish state?
And in the darkest, wee hours of the night, I’d even question the very concept of a Jewish nation-state-ism itself. I’d ask myself, what does it mean to maintain an exclusively Jewish state in a land that has historically been multi-ethnic and multi-religious for centuries? Was it even possible to create a Jewish state that was truly democratic? How could a state define itself as “Jewish” and not view its non-Jewish population, in one way or another, as a problem to be dealt with?
When I was ordained as a rabbi in 1992, the stakes were raised on my personal political views. Given the ideological centrality of Zionism in the American Jewish community, my questions now carried very real consequences. As I’m sure you know, rabbis and Jewish leaders are under tremendous pressure by the American Jewish organizational establishment to maintain unflagging support for the state of Israel. Congregational rabbis in particular take a very real professional risk when they criticize Israel publicly. To actually stand in solidarity with Palestinians would be tantamount to communal heresy. So you might say I put those inner questions in a lock box and made a safe and comfortable home in liberal Zionism for the first decade of my rabbinate.
As Israel’s occupation over the Palestinians became more patently oppressive and widespread however, it became increasingly difficult for me to ignore my questions. The breaking point for me occurred in December of 2008, as it did for many American Jews. This was, of course, Israel’s military assault on Gaza, known as Operation Cast Lead.
I remember reading the news out of Gaza with utter anguish. Like many rabbis, my e-mail inbox filled with official Jewish communal talking points about how to respond to the events in Gaza: “This was about Israel’s security pure and simple.” “Like every nation, Israel had a responsibility to ensure the safety of its citizens.” “If Hamas hadn’t launched rockets into Israel, they wouldn’t have had to resort to such drastic military measures.”
In the past, I might have dutifully taken these talking points to heart, along with the obligatory apology: “of course we regret the deaths of innocent civilians.” But this time, I responded differently. In spite of my anguish, or perhaps because of it, I finally felt as if I was approaching this issue with something approaching clarity. The magnitude of Israel’s military onslaught was so disproportionate, so outrageous. By the end of Operation Cast Lead, over 1,400 Palestinians had been killed, 300 of them children. Whole neighborhoods had been reduced to rubble, Gaza’s infrastructure was left in ruins. By contrast, on the Israeli side, 13 people had been killed. Of these, 10 were soldiers, four of whom by friendly fire.
As I read the increasingly tragic news coming out of Gaza, I came to realize this was not about Israel’s security at all. This was about bringing the Palestinian people to their knees. If Israel was truly seeking its security, it was clear to me that it was the kind of security that came from wiping out the other side with the overwhelming strength of its military might. But of course this approach had never and would never bring peace and security to either Israelis or Palestinians.
This is when my paradigm for understanding the Israel/Palestine “conflict” fundamentally shifted. I came to accept that this was not a conflict between two equal sides with claims to the same piece of land. This was about the oppressor and the oppressed.
Although I had always considered myself to be part of the peace camp when it came to Israel – I now came to realize just how hollow it was to invoke the notion of peace without reckoning just as seriously with the concept of justice. I was now ready to accept and to say out loud that Israel’s very founding was irrevocably tied up with a very real injustice to the Palestinian people – an injustice that continues to this very day. And I knew in my heart that until this injustice was fully faced openly and honestly, there would never truly be peace in this land.
There is much more I could say about my own personal trajectory since that time, but for now, I’ll only say that six years after my break from Liberal Zionism, I have gradually found a home in the growing Palestinian solidarity movement. Much to my surprise and delight, I have found I can actually do this as a Jew. For this I owe a great debt to Jewish Voice for Peace for providing a genuinely Jewish home for those Jews who believe as I do, that Jewish tradition demands that we stand with the oppressed and stand down the oppressor – yes, even when it comes to the state of Israel.
I also continue to serve my congregation in Evanston. That doesn’t mean it has been easy. Needless to say, there are many members of my congregation who do not share my views – and there are some who are deeply pained by my activism. But the fact that I can still remain employed at the congregation that I love and continue to make my home in the Jewish community gives me hope that the parameters of Jewish discourse on this issue are widening in significant ways.
I’m often asked, how can I, as a Jew, take the kind of stands that I do? To this I can only reply: it is because I am a Jew that I take this stand. I believe that standing in solidarity with Palestinians is the most Jewish thing I can do. As a rabbi, as a Jew, and as a human being, I am primarily motivated by the prophetic strains of Jewish tradition. I am driven by religion that speaks hard truth to power. By a faith that holds unmitigated human power to account.
I fervently believe that when religion advocates the cause of the powerless, when it stands with those who are victimized by the powerful, when religion proclaims that God stands with the oppressed and seeks their liberation – this is historically when religion has been at its very best. And conversely, when religion is used to promote empire, when it is used as by the powerful to justify their rule, when it is wedded to militarism, nationalism and political power – this is, tragically, when we witness religion at its worst.
I cannot help but read Jewish tradition with prophetic eyes. As a Jew, I’ve always been enormously proud of the classic rabbinical response to empire. I believe that the Jewish people have been able to survive even under such large and mighty powers because we’ve clung to a singular sacred vision. That there is a Power even greater. Greater than Pharaoh, greater than Babylon, even greater than the Roman empire that exiled us and dispersed our people throughout the diaspora. It is a quintessentially Jewish vision best summed up by the prophetic line from the book of Zechariah: “Lo b’chayil v’lo b’koach” – “Not by might and not by power, but by my spirit, says the Lord of Hosts.”
Now, there are many who challenge such a religious vision as naive, as over-idealistic, as noble but unrealistic. They tell me it’s all well and good to promote justice, but in the real world “the perfect is the enemy of the good.” In the real world, we need to make hard compromises to achieve peace.
Whenever I hear these kinds of comments, I can’t help but think back to Martin Luther King’s “Letter from a Birmingham Jail,” in which he addressed the liberal clergy who had told him to stay away from Birmingham and not to rock to boat – and to give them the chance to negotiate with the Jim Crow authorities. I can’t help but think of those who criticized those who advocated for divestment from South African apartheid, who said that such measures would antagonize the apartheid regime and counseled “positive engagement” instead.
In all these cases and so many more, peace was viewed as synonymous with “not disturbing the status quo” and justice was seen as the enemy of the good. But of course, today we now openly venerate these struggles for justice and liberation. And these movements succeeded because they were led by people who understood, as King put it so well in his letter, that “Power is never given voluntarily by the oppressor; it must be demanded by the oppressed.”
I’d like to end by addressing another way in which my theological understandings have been impacted by my participation in this movement. I mentioned earlier that I used to understand the essence of this conflict to be a clash between two national movements, each with compelling and valid claims to the same small piece of land. As well meaning as such an understanding might be, the problem with this kind of idea is that it is rooted in the notion that any people or nation can actually “stake a claim” on a piece of land. Such a notion can surely be traced back to the Biblical notion of a God that apportions the land and entitles one people to it. To be sure, this is a zero-sum theological model in which there is only enough room on the land for one people – a people who is, moreover, commanded to take possession of the land by dislodging others.
But when we shift the question from “which people has a right to this land?” to “how do we extend full human and civil rights to all who live on the land?” we discover a decidedly different Biblical vision. We lift up the God who tells us that all humanity is made in the divine image – and that when push comes to shove, the land does not ultimately belong to any of us, but to God and we are all but strangers upon it.
I submit to you that our movement is deeply rooted in this theological vision – one that invokes the God of plenitude, not scarcity. After all, when we define our entitlements to a finite commodity such as land, we only doom ourselves to a future filled with endless upheaval and violence. The Bible describes our lot in this regard only too well.
However, when come to understand that our ultimate entitlement is to a boundless commodity such as human rights and human dignity, we ensure a future of true peace for ourselves and our children. This, I believe, is the Biblical vision we share and to which I know we are all so passionately and fervently committed.
It is my honor to share this vision with all of you – and to help build the movement that will one day make it a reality.
In the wake of Pope Francis’ recent visit to Israel/Palestine, many watchers have commented on his unscheduled visit to the separation wall in Bethlehem – and are already referring to the picture taken there as “iconic.” It is indeed a powerful image: with the Pope leaning his head against the wall in prayer standing next to a young girl holding a Palestinian flag. Emblazoned across the wall, the graffiti pointedly reads, “Pope, we need some 1 to speak about justice” and “Pope, Bethlehem look like the Warsaw ghetto.”
Though the Pope made many stops at both Palestinian and Israeli sites, it is safe to say that his visit to the wall in Bethlehem will provide the most enduring image of the trip. Here we see the Pope praying at a very different kind of “wall.” While Popes and other religious dignitaries have long visited the Western Wall in Jerusalem as a matter of course, this was the first time a Pope had ever prayed at the separation wall. In his way, Pope Francis reminded us that while Israel has its wall, the Palestinians also have theirs. It was difficult to ignore the sacred symbolism of these parallel acts.
It was also difficult to ignore the powerful message imparted by the words of graffiti that framed the Pope as he leaned his head against the wall in prayer. By all accounts, there is every reason to believe that Pope Francis consciously chose this precise spot to alight from his Pope-mobile and engage in this impromptu prayer-session. In an eye-opening blog post , Bethlehem-based photojournalist Kelly Lynn has written about Mohammed Abu Srour, the young Palestinian activist who sprayed the graffiti message in advance of the Pope’s visit. Apparently, Mohammed and his comrades played an extensive game of cat and mouse with IDF soldiers and PA security before he was able to successfully spray his direct message just in time for the Pope’s arrival:
A few minutes before Pope Francis arrived, spray cans surfaced and activists from the previous day’s action began to paint over the newly, newly-painted wall and gate. Mohammed climbed his friend’s shoulders and because of the frenzy, security personnel could not be bothered. “They painted all of the wall silver, you couldn’t see anything we did yesterday, so we decided to write again for the Pope. We want him to pay attention to our issues as normal Palestinians,” explained Abu Srour.
And then, in a glass-covered pristine white pick-up truck, he came.
“I didn’t expect the Pope to go down and start to read the sentences and meet the children and people there. He shocked us,” said Abu Srour.
For his part, the Pope’s driver later told the Wall Street Journal that when the Pope saw the graffiti, he asked him to stop the car:
Francis suddenly asked to pull over so he could step out. He opened the door and wandered toward the wall as his security detail scrambled to keep up with the 77-year-old pope.
Below the watchtower, Francis reached out to near where the graffiti had been scrawled and painted over two times before. He closed his eyes and began to pray.
In most other ways, Pope Francis’ visit represented a boiler plate Papal visit to the Holy Land, as he balanced his time and nuanced his statements with Israelis and Palestinians with the skill of a seasoned tight rope walker. Other than a reference in his sermon to “the State of Palestine,” he largely avoided pointed political comments. He used the safe language of “two states for two peoples” and extended an invitation to Israeli President Shimon Peres and Palestinian President Abbas to visit the Vatican in June to pray together. In the words of a Vatican spokesman:
The pope does not have a political agenda and does not have a proposal for diplomatic dialogue. This is not his mission. This is not what he desires.
Perhaps, but it is difficult to shake the now enduring image of the moment Pope Francis consciously chose to go off script. Even if protocol would not allow him to say so personally, he still allowed one young Palestinian’s spray painted plea to say it for him.
The massive Palestinian protest rally in the clip above took place this past Tuesday, on the day Israelis celebrated as Yom Ha’atzmaut (Independence Day). What’s particularly notable about this rally is that it didn’t take place in the West Bank or Gaza, but rather in Israel proper. More precisely, it took place on the site of the village of Lubya in the lower Galilee, one of hundreds of Palestinian villages depopulated by Jewish militias in 1948 to make way for the founding of the State of Israel.
This protest was part of an annual event known as the “March of Return,” which has taken place inside Israel for the past 17 years. Organized by a coalition of Palestinian groups, the march annually promotes the conviction of Palestinian citizens of Israel that Israel’s independence is irrevocably bound up with the Palestinian collective tragedy known as the Nakba.
By all reports, this was the largest March of Return yet; an estimated 10,000 Palestinian citizens of Israel defied Israel’s anti-Nakba law, driving and hiking past angry Israeli-Jewish counter-demonstrators and police who confiscated their Palestinian national flags. Then they gathered together at Lubya to hear from a variety of Palestinian politicians and activists. Most notably, this year’s commemoration included explicit calls for a recognition of the Palestinian right of return.
Several years ago I wrote that I believed Yom Ha’atzmaut should much more appropriately be observed by Jews as a day of reckoning rather than a day of unmitigated celebration. Watching the clip above, I am all the more convinced of this than ever. Can a nation truly celebrate itself, as its national anthem would have it, as an “am chofshi be’artzeynu” (“a free people in our own land”) when it includes a minority such as this in its midst?
Meanwhile, here in Chicago, a prominent synagogue observed Yom Ha’atzmaut through public readings of Israel’s Declaration of Independence, which an organizer referred to as a “sacred text:”
Most of the holidays are mentioned in the Bible or were created in ancient time and there is already a tradition…Every Jewish holiday, usually, you have a text. This is something special about the Jewish culture or religion.
As a religious Jew, I personally take great exception to the use of the term “sacred text” in reference to such a patently political document as Israel’s Declaration of Independence. For me, it is yet another sad example of how political advocacy for the State of Israel has become so firmly (and idolatrously) ingrained in the religious life of the American Jewish community.
The organizer of this event took pains to add:
It’s very important that we keep on making sure that people that are not Jewish will get equal rights and the same opportunities…The declaration gives us a very good vision, as a start of the discussion.
It’s a noble statement, but it belies the fact that Palestinian citizens of Israel do not actually enjoy “equal rights” and “the same opportunities” as Jewish citizens of Israel. There are, in fact, more than 50 Israeli laws that structurally discriminate against Palestinian citizens of Israel in virtually all areas of life, including their rights to political participation, access to land, education, state budget resources, and criminal procedures. (Click here for an extensive list of these laws.)
This statement also belies the fact that the Israeli political establishment increasingly views Palestinian citizens of Israel as a “Fifth Column.” For his part, Israel’s Foreign Minister, Avigdor Lieberman, who openly promotes the transfer of Israel’s Palestinian citizens across the Green Line, responded to Tuesday’s March of Return commemoration with the following statement:
To those Arabs that took part today in the “Nakba Day” procession and waved Palestinian flags, I suggest that next time they march directly to Ramallah and they stay there.
With such clear and increasing polarization on both sides, I submit that it is still too early for Jewish citizens of Israel to truly declare themselves to be an “am chofshi be’artzeynu.”
Here’s a new Passover video message from the Jewish Voice for Peace Rabbinical Council, which uses the final line of the seder, “Next Year in Jerusalem,” as a cue to examine the current dire reality in earthly Jerusalem. Please watch – and consider using its text as a reading/call to action at your seder this year:
This year in Jerusalem, Israeli policies seek to limit the number of Palestinians who can live in the city.
This year in Jerusalem, Palestinian Jerusalemites are deemed “permanent residents.” Israel considers them immigrants even though for many, Jerusalem has been their family’s home for generations.
This year in Jerusalem, the Israeli occupation of the Palestinian territories, including East Jerusalem, is maintained by daily practices of surveillance and control. In recent years, these practices have increasingly relied on technology provided by international corporations.
This year in Jerusalem: a Hewlett-Packard powered system divides Palestinians into four categories, each with different rights: blue Israeli IDs, green-blue Palestinian-Jerusalem IDs, green West Bank IDs and orange Gaza IDs.
According to Human Rights Watch, over 640,000 Palestinians risk separation from a direct family member who holds a different colored ID. Hewlett-Packard profits from this colored ID system that divides Palestinian families and loved ones.
This year in Jerusalem: Israel’s “Center of Life” policy requires that Palestinian Jerusalemites prove continuous residency in the city to retain their Jerusalem IDs. There is no such requirement for Jewish Israelis.
This year in Jerusalem: More than 120,000 family unification applications remain unprocessed. Over 10,000 Jerusalem children are estimated to be unregistered and more than 14,000 Jerusalem residencies have been revoked.
The decision to grant or deny Jerusalem residency for Palestinians is at the discretion of the Israeli government. Meanwhile Jews throughout the world are entitled to receive automatic and immediate citizenship through Israel’s Law of Return for Jews and reside in Jerusalem at will.
Hundreds of churches, colleges and socially responsible retirement funds continue to be invested in Hewlett-Packard. This year let’s divest from Hewlett Packard, so that next year, bashana ha’baah, we’ll be one step closer to the day when Palestinian families can gather and pray freely in Jerusalem.
This year, let’s divest from Hewlett Packard, so that next year, bashana ha’baah, we will be one step closer to Jerusalem being a just home for all of its residents.
This year, let’s divest from Hewlett Packard, so that next year, b’shana ha’baah, we will be one step closer to Jerusalem truly being a city of peace.
(To take a Passover pledge to support full freedom of movement for all Jerusalemites, click here.)
This past weekend, I had the great pleasure to engage in an extended interview with Reverend Naim Ateek, founder of Sabeel Ecumenical Liberation Theology Center, during a brief visit he made to Chicago. I’ve known Rev. Ateek for several years and am honored to call him a friend and colleague – and I’ve written before about his important work in the development of Palestinian liberation theology. Since he’s been the object of unrelenting attack by the Jewish institutional establishment, I was particularly grateful for the opportunity to model a different kind of Jewish-Christian engagement on his life and his work.
An edited version of our conversation follows here: