I’d like to begin my remarks this morning with a verse from the Torah – it’s one of the central lessons at the heart of the Exodus story. It comes from the Burning Bush episode, when God reveals God’s self to Moses and tells him, “Now the cry of the Israelites has reached me, and I have seen how the Egyptians are oppressing them.” (Exodus 3:9)
Now regardless of your theology – or even if you have a theology at all – I think there is a very profound lesson being taught to us by this verse. In a way, it provides us with a kind of physics approach to understanding liberation. Throughout human history, we have seen these moments – the moments when the experience of a community’s oppression reaches a tipping point. They invariably come when a community’s oppression becomes impossible to ignore, when the cry and the outrage becomes too great; when it becomes impossible to look away. It is at these critical moments in which the process of liberation inevitably begins.
I think of this lesson often when I think about the growth of Jewish Voice for Peace and the Palestinian solidarity movement over the past few years. It is sobering to contemplate, but it’s true: most of the significant periods of growth of our organization have occurred as responses to devastating human tragedy. We all know how JVP has grown so dramatically in the wake of the tragedy of this past summer. I myself became actively involved in JVP following Israel’s military assault on Gaza in 2009-09. In truth, the growth of our movement has been exponentially linked to the cries of the oppressed. Perhaps it has ever been thus.
During my remarks to you this morning, I’d like to offer a few brief meditations on how we at JVP might take advantage of this moment – this time which is clearly so critical in the movement for justice in Israel/Palestine. Specifically speaking, I want to take my cue from JVP’s recent strategic plan, in which our leadership set our organizational goals for the next 3 to 5 years. I’d like to use two of these formal goals in particular as a frame; and use them to offer you a few thoughts on this critical time for our organization and our movement – and where the journey might lead form here.
I’ll start with Goal #4: “Shifting Culture and Public Discourse:”
Changing the public discourse and shifting cultural understandings of what is happening in Israel/Palestine is a prerequisite for changing policy.
In short, we are attempting to change the narrative on Israel/Palestine. I think we all know how central narrative change is to the process of political transformation. Speaking personally, I know how transformative it was for me to embrace a new narrative on Israel/Palestine – and how absolutely key it was to my participation in this movement. It represented a fundamental shift – it meant abandoning, painfully, the liberal Zionist narrative that had been at the center of my Jewish identity for my entire life.
I’d like to read to you now from a blog post that I wrote on December 28, 2009 – exactly one year after the onset of Israel’s so-called “Operation Cast Lead.” Though I don’t know that I fully appreciated it at the time, this post was ultimately about the transformative power of narrative change:
As I read this post one year later, I remember well the emotions I felt as I wrote it. I also realize what a critical turning point that moment represented for me.
As a Jew, I’ve identified deeply with Israel for my entire life. I first visited the country as a young child and since then I’ve been there more times that I can count. Family members and some of my dearest friends in the world live in Israel.
Ideologically speaking, I’ve regarded Zionism with great pride as the “national liberation movement of the Jewish people.” Of course I didn’t deny that this rebirth had come at the expense of another. Of course I recognized that Israel’s creation was bound up with the suffering of the Palestinian people. The situation was, well, it was “complicated.”
Last year, however, I reacted differently. I read of Apache helicopters dropping hundreds of tons of bombs on 1.5 million people crowded into a 140 square mile patch of land with nowhere to run. In the coming days, I would read about the bombing of schools, whole families being blown to bits, children literally burned to the bone with white phosphorous. Somehow, it didn’t seem so complicated at all any more. At long last, it felt as if I was viewing the conflict with something approaching clarity.
Of course I think we’d all agree that the Israeli-Palestinian conflict is technically complicated. But at the same time I think we all know that at the end of the day, there is nothing complicated about persecution. The political situation in Darfur, for instance, is enormously complicated – but these complications certainly haven’t stopped scores of Jews across North America from protesting the human rights injustices being committed there. We do so because we know that underneath all of the geopolitical complexities, oppression is oppression. And as Jews, we know instinctively that our sacred tradition and own tragic history require us to speak out against all oppression committed in our midst.
I’d suggest that if there is anything complicated for us here, it is in possibility that we might in fact have become oppressors ourselves. That is painfully complicated. After all, our Jewish identity has been bound up with the memory of our own persecution for centuries. How on earth can we respond – let alone comprehend – the suggestion that we’ve become our own worst nightmare?
More than anything else, this is was what I was trying to say in that anguished, emotional blog post one year ago: is this what it has come to? Have we come to the point in which Israel can wipe out hundreds of people, whole families, whole neighborhoods and our response as Jews will be to simply rationalize it away? At the very least will we able to stop and question what has brought us to this terrifying point? Have we become unable to recognize persecution for what it really and truly is?
Those who know me (or read my blog) surely know that it has been a painfully challenging year for me. My own relationship to Israel is changing in ways I never could have predicted. Since I started raising questions like those above, I’ve lost some friends and, yes, my congregation has lost some members. If Zionism is the unofficial religion of the contemporary Jewish community then I’m sure there are many who consider me something of an apostate.
But at the same time, I’ve been surprised and encouraged by the large number of people I’ve met who’ve been able to engage with these questions openly and honestly, even if they don’t always agree with me. I suppose this is what I decided to do one year ago: to put my faith in our ability to stand down the paralyzing “complexities,” no matter how painful the prospect.
One year later, I still hold tight to this faith.
When I wrote back then that my relationship to Israel had changed in ways I could never have predicted, I was openly acknowledging that my accepted narrative had shifted – and it led to life changes that are still ongoing for me. It certainly transformed the way I saw myself as a Jew and how I would do my work as a congregational rabbi.
But on a deeper sense, I think this narrative change transformed me on what I can only call a spiritually cellular level. It challenged me to reckon with the meaning of solidarity in its truest, most universal form. It reaffirmed that lesson that comes straight from the heart of the Exodus story; the story that teaches God hearkens to the cries of the oppressed and demands that we do the same. And it empowered me to speak my truth in unprecedented ways – as I put it in that blog post, “to stand down the paralyzing ‘complexities,’ now matter how painful the prospect.
I’ve also come to believe that narrative change is not only true on the personal, but on the political level as well. We know from experience that narratives which were formerly unthinkable can eventually become all too politically real. A big part of the challenge is learning how best to articulate our discourse; understanding when, where and in what ways it can be most effective.
The most challenging place to do this narrative changing work, I think we all agree, is within the mainstream Jewish community. And that brings me to Goal #1: “Challenging institutional Jewish communities.” Again I’ll quote:
We are challenging institutional Jewish communities to act on values of justice, and we are paving the path toward justice-centered Jewish communities.
Having made a home in the institutional Jewish community for my entire adult life, I will say that I do believe there is important work to be done in engaging the Jewish establishment on this issue. When I started doing Palestinian solidarity work openly and unabashedly, I had been working in my congregation in Evanston for 10 years. And I take great heart in the fact that for the next 10 years, I was supported by my congregational leadership and by the majority of my congregants, even when many didn’t agree with me.
So yes, I believe there are indeed signs that we are seeing a nascent paradigm shift beginning in the Jewish community on this issue. Open Hillel is providing us with an inspiring important model of how to fight for a wide Jewish communal tent. This past summer, “If Not Now, When” showed us magnificently what principled Jewish communal dissent might look like. I don’t think it is a coincidence that both of these initiatives have been organized and led by young people – and this should give us very real hope for the future of this discourse in the American Jewish community.
At the same time, however, I don’t have any illusions about the ability of the Jewish establishment to be pushed to act on values of justice when it comes to Israel/Palestine. I have many rabbinical and Jewish professional colleagues who must remain in the closet about their work with JVP – because to make their affiliation would constitute a very real professional risk. There are actually JVP members at this very gathering who have to wear stickers on their name plates that say “no photos please” for fear that they might endanger or lose their jobs – a reality that should rightly appall each and every one of us.
So at the end of the day, I think we need to be realistic about the challenge before us when we talk about engaging the mainstream Jewish community on the issue of Israel/Palestine. It is and will continue to be a daunting and perilous task. And frankly: on a strategic level we need to be honest about how much time, energy and resources we need to spend trying to engage the Jewish institutional community on this issue.
Actually, when it comes right down to it, I’m much more excited by the second half of this Goal #1: we are paving the path toward justice-centered Jewish communities.
In this regard, I was so pleased and excited to hear Rebecca Vilkomerson talk during the opening plenum – and Cecile Surasky last night – about the ways JVP is creating a new and unprecedented form of Jewish community. For the remainder of my remarks, then, I’d like to explore what a justice-centered Jewish community might actually look like. I’d like to suggest a vision that is fundamentally, perhaps radically different than our customary notions of Jewish community.
I’d like to read an excerpt to you now from a Rosh Hashanah sermon I gave three years ago entitled, “Judaism With Tribalism.” Although I did not specifically intend it so at the time, I believe it promotes a vision I believe is deeply relevant to the kind of community we are trying to create here at JVP:
I know personally how hard it is for many of us to challenge our tribal Jewish legacy. But as for me, I believe to my very core that whether we like it or not, our collective future will depend upon building more bridges, and not more walls, between peoples and nations. I believe the most effective way for us to survive – the only way we will bequeath our traditions to the next generation – is to affirm a Judaism that finds sacred meaning in our connection to kol yoshvei tevel – all who dwell on earth.
I also believe this because I know that while Judaism certainly contains tribal and parochial teachings, it also has also a strong tradition of religious humanism – mitzvot that demand we love all our neighbors as ourselves. After all, one of the first – and most powerful – teachings in the Torah is that human beings are created B’tzelem Elohim – in the image of God. From the outset we learn that all human beings are equally worthy of respect, dignity and love – and, I would add, equally worthy of one another’s allegiance and loyalty. Moreover, a key rabbinic concept, Kavod HaBriyot, demands that we ensure all people are treated with honor and dignity. In a famous verse from the classic rabbinic text Pirke Avot, Rabbi Ben Zoma teaches: “Who is honored? The one who honors all human beings.”
All are created in God’s image. Honor comes to the one who honors all people. To my mind, these are the strands of Judaism we must seek out and affirm in no uncertain terms. In this day and age, when the fates of all peoples are becoming so very deeply intertwined, I believe we must consider values such as B’tzelem Elohim and Kevod HaBriyot to be among the most sacred of our tradition.
Perhaps we can also take our cue from these values in order to affirm a new kind of tribalism. To forge “tribal” connections with others not simply because they happen to be Jews, but because they share our values of justice and equity. In other words, I believe our ultimate loyalties should lay with the powerless, the vulnerable, the marginalized – and all who fight on their behalf. Whether they happen to be Jewish or not – why shouldn’t we consider these to be the members of our most cherished tribe?
Here’s a personal example. As a rabbi, I do a great deal of work with clergy, both inside and outside the Jewish community. And over the years I’ve come to notice that the most meaningful and important community work I do is not necessarily exclusively with other rabbis. When it comes to the values I hold most sacred, values of social justice, human rights, community service, I find myself working and finding common cause with clergy of many different faiths. Some may be Jewish, some not, but it in the end it doesn’t really matter. These are the ones I consider to be my primary faith colleagues – my primary clergy community.
In one sense, then, perhaps our most sacred religious values actually compel us to look past the feelings of tribal loyalty. Needless to say, if we are going to do this on a communal scale, it’s going to take a radical shift in consciousness. We’re going to have to step out from behind the walls we’ve built and understand many of our real sisters and brothers have been there all along. And we will have to recognize that in the end, their hopes, their dreams and their suffering are irrevocably connected to ours.
I have no illusions that it would be a simple matter for the Jewish community to heed such a call. Having only recently emerged from the ghetto, still living with a collective memory of antisemitism, still reeling from the trauma of the Holocaust, it is no small matter to go beyond our own fears and feel the pain of the other as our pain as well.
To do this, I believe, we’ll have to construct a distinctly 21st century Torah – one that reflects a world in which the Jewish community has become inter-dependent with other peoples in profound and unprecedented ways. One that lets go of old tribal assumptions and widens the boundaries of our tent in new and creative ways.
Perhaps we can start here: with a reconsideration of the Jewish value Ahavat Yisrael – Love of the Jewish People. What do we really mean when we use this term? Certainly it might mean an abstract sense of connection and kinship with other Jews throughout history and around the world. And it’s true – we do feel a special connection to Jews we meet in unlikely places throughout the world. It is also quite powerful to know that the words we pray and study are the same words have Jews prayed and studied for centuries. But beyond this, what do we mean by Ahavat Yisrael? What does it mean to love a culturally constructed community that includes people with whom we may or may not share basic, fundamental values?
In truth, the definition of who is a Jew has always been disputed – and what we call “the Jewish community” is more diverse and dynamic today than ever before. It is also being increasingly enriched by the participation of many non-Jews who are marrying into the community. So what do we mean when we talk about “Love of the Jewish People” when the very truth of our “peoplehood” is so complex and ever–changing?
I’d like to suggest that a deeper understanding of this value shouldn’t stop at love for just fellow Jews. After all, while the word “Yisrael” does refer to the Jewish People, it also literally means “Wrestles With God.” Seen thus, we might render “Ahavat Yisrael” as “Love for All Who Struggle.” To love all who fight, as we have, for freedom and justice and tolerance in the world. To stand in solidarity with those who struggle against tyranny and are beaten, imprisoned, tortured or killed for doing so. To throw our allegiance to those who wrestle deeply for meaning in their lives; who seek to tear down the limits of religious dogma or ideological coercion. These are the members of our tribe – perhaps our most sacred tribe. And whenever we reach out to them and celebrate our inherent connection with one another here, around the world, or throughout history – that is truly when we fulfill the mitzvah of Ahavat Yisrael.
I realize that this new understanding might seem like radical change to many. But in truth, the Jewish world is changing, as it has from time immemorial. The only question before us is: will we have the courage to recognize these changes – and to see in them as a precious opportunity rather than as a threat to be fought at all costs.
Since I am no longer working a congregational rabbi, I am more mindful than ever that JVP is now my primary Jewish community. It is, truly, an unprecedented form of Jewish community: one that is based on the universal ethics of justice and liberation for all, not on the tired tribal boundaries of the past. If we are members of any tribe, it is the one that extends to include those who seek a better and more just world and are willing to work together to make it a reality.
This past summer, like so many of you, I was in deep anguish over the carnage Israel was inflicting on the people of Gaza. My anguish was all the deeper as I realized I was self-censoring my public voice due to the turmoil in my congregation. But if there was one redemptive Jewish moment for me last summer, it was thanks to JVP, when I participated in a Chicago chapter action that disrupted a Jewish Federation fundraiser in support of Israel’s war effort. Similar JVP actions were occurring around the country: which for so many represented critical Jewish voices of conscience during that dark, dark time.
While I did not participate in the actual disruptions, I was present in the hotel ballroom to give my fellow protesters support, to film the action taking place and tweet pictures of the disruptions as they unfolded. I will say that attending this event was beyond painful – to witness firsthand an organization that purported to represent my community cheering on Israel’s sickening violence as it was still ongoing. But when my friends finally stood up, pointed their fingers at Rahm Emanuel and Michael Oren and shouted, “We are Jews – Shame on You!” – at those moments, I truly felt that my Jewish soul had been given back to me.
I submit it is moments like these – and so many more – that demonstrate why we are all so proud to be part of this movement. I am so very proud to be standing here with you all. Now let us go together from strength to strength.
Although I have posted questions to you regarding the situation in Gaza and your overall view of Israel in general on several occasions on this blog (and you have yet to respond), if you truly searched your Jewish soul, deeply contemplated your anti-Israel positions long and hard, you would perhaps reconsider your views. Aside from the very Issue that the Palestinians are Arabs, probably mostly Muslim Arabs who are lead by people like Abbas and Hamas who do not want peace with Israel but rather wish to kill every Jew in the world, how in your view could Israel have avoided the actions that they were forced to take in Gaza last Summer. Hamas murdered three innocent teens, then fired thousand of Rockets into Israel against civilian population centers and was completely responsible for this conflict. What in your mind should Israel have done to protect its citizens. They did everything they could to minimize the casualties. You hold the title of Rabbi yet you take extreme positions against your own people. If you believe in G-d (and I don’t know if you do), then know that the Hashem wanted Benjamin Netanyahu to win this most recent election. He cares about his people and is the only one strong enough to lead them. Although I don’t necessarily think that you are a self hating Jew I think that you are seriously misguided. Your strong criticisms of the only Jewish State in the world also only works towards giving support to our enemies.
I was raised in a liberal tradition. My family were always Democrats and we always voted Democrat. I have also always voted Democrat and supported President Obama but he is no real friend of Israel. In the 1960’s and 1970’s, being a liberal (on the left) meant that you actually cared about people. You identified with those less fortunate in society and wanted to get involved to help work towards creating a better society. This is also what lead me towards wanting to become a criminal defense attorney. However, the left is not what it was Rabbi Rosen. It has become a hateful movement that is in many respects anti American and extremely antisemitic. The left has become a movement of hate and it is populated by leftist self-hating Jews. Many of their criticisms of Israel are not even based in logic. A woman like Greta Berlin, who is absolutely an anti-semite, is a sad example of what the left has become. She spins lie after lie about Israel such as tweeting that the Israeli military was behind the attack on the French Satirical magazine Charlie Hedbo as one of many examples. Self hating Jews like Professor Norman Finkelstien are clearly representative of what the left has become and it makes it difficult to identify with those who devote their live to hating Judaism.
I have always leaned towards liberal thinking but with the dramatic rise of antisemitism especially as a result of Israels’ need to take defensive actions in Gaza last summer, supporting a Democrat for President in the next election will prove difficult. The Jewish Voice for Peace is also an extremely anti-Israel organization. What is truly unfortunate is that you advocate for positions and support a group of people that hate Jews. I doubt most of the Arabs in Gaza or the West Bank, etc. want peace with Israel. They want the Jews dead and wish to make Israel into a Muslim country. I have nothing against Muslims who do not hate me because I am Jewish, but is that what you seek, the end of the Jewish State. your views, which you are entitled to are quite unfortunate. while your belief in social Justice may be admirable in some respects, your anti-Jewish positions are not. I only really wanted to originally know what made so anti-Israel and anti-Jewish. You may never answer me but I figured I would pose the question anyway. You intentions seem sincere but your views are unfortunately misguided. I am also not trying to insult you but those are my personal observations.
Hi Jon Mincis:
I have read this blog for awhile and one thing I find interesting is the wide range of reactions to Rabbi Rosen’s posts. I suppose it is like the so called “ink plot” test. Everybody has a different reaction depending on their individual personalities.
However if you read this last post carefully I think Rabbi Rosen makes it pretty clear where he is coming from. He believes that the Palestinians are an oppressed people and he must stand in support of them. After all we are reminded in the Torah “not to oppress the stranger because we were once slaves in the land of Egypt”. Perhaps he takes that instruction seriously. I think if you understand this all else follows.
For the record I am a member of the JRC congregation that Rosen was formally the Rabbi of and I was sorry to see him go. I also have, on occasion, made monetary contributions to Jewish Voice for Peace and J Street. I do not consider myself a self-hating Jew. I support Israel. They should not be attacked or rocketed and should get diplomatic reorganization by the surrounding Arab countries. However I am not happy with the way they are dealing with the Palestinians and for this they should be criticized. Criticism of Israel in not anti-Jewish.
Hi Dan, how are you? Unfortunately, I do not have time to respond to all your comments at the moment, but I will tell you that perhaps there are some Jews that may not believe that they are being self hating but siding against Israel in this conflict just lends support to those who in reality dislike Jews. Israel is not a perfect country because there is no such thing as a completely perfect society but it is the only Democracy in the region. Actually Dan, i watched the video that Jewish Voice for peace has posted on their website and they have got it completely wrong. Actually in 1948, there were no Palestinians, they are Arabs. There are now roughly 1.8 million people that the world now calls Palestinians in the region around or near Israel and most of them were not there in 1948. Perhaps there were 300,000. Israel did not steal their land and the territory does not belong to them.
However, Dan aside from that point, do you really think Abbas his Fatah party want peace with Israel. They were given the Gaza strip and the surrounding region. Israel cannot afford to give up anymore land and Jerusalem must remain under Jewish control. Actually, this past summer Egypt offered Abbas the Sinai for the purpose of setting up a Palestinian state, and he rejected it. Abbas and his party as well as Hamas do not want peace with the Jews, they want us dead. Why would you side with a cause that advocates for your destruction. I am also not conservative Dan I grew up liberal but groups like JVP and JStreet actually advocate for those who call for the Destruction of the Sate of Israel.
It is also fascinating how the U S as well as the UN has sent Gaza millions (possibly billions) of dollars in aid and the leadership rapes the country by pocketing all the aid. Instead of using the funds to rebuild or better their infrastructure, creating schools, hospitals etc. they use the money to construct tunnels to attack Israel and kill Jews. The left seems to be completely blind to that. It is fine for Rabbi Rosen to advocate for the downtrodden but Israel is not the one oppressing the Palestinians. This past summer is a prime example, Every death that resulted in Gaza as well as in Israel was caused by Hamas.
You know when the JVP or any of these leftist organizations go out demonstrating against Israel, storming the office of the Friends of IDF in New york telling them not to give money in support of the IDF’s efforts to protect the only Jewish State, I am not really sure how that doesn’t border on being anti Jewish. It is also interesting that none of the other Arab Country’s want the Arabs referred to as Palestinians. They are another issue that Jew haters use to attack Israel.
Additionally, although I am orthodox, I still usually vote Democrat. Most Jews among the Orthodox vote Republican. I supported Obama but he is proving to not be a very strong friend of Israel. Interestingly, Alan Dershowitz is actually the only liberal thinker who comes out in defense of Israel. Although I also would not pray in a Reconstructionist Shul, I doubt that Mordechai Kaplan would agree with the anti-Israel Rhetoric that Rabbi Rosen advances against the Jewish State. Although your thoughts and actions may perhaps be well intentioned, the arguments are self hating. I am also not necessarily arguing that the IDF never take actions to the extreme at times but for the most part the check points etc are to promote security and promote the protection of Israeli citizens. Dan when those two Palestinians (Muslim) Terrorists went into the a Shul in Har Nof, Jerusalem and murdered five people one of whom was a Drews police officer, the mothers, family and friends of these two murderers praised them as martyrs just doing the will of Allah. How do you achieve a lasting peace with people who hold such thoughts. Israel is not the one who is at fault in this conflict and is fighting for the survival of all Jews inside and outside of Israel. For these reasons, i think the actions and thoughts of anti Israel activists like Rabbi Rosen are seriously misguided.
Best regards Dan and have a great Shabbat.
Mr. Minkcis I too am a member of JRC and was totally aghast at the way a small faction of the congregation behaved themselves/. since I to am proud member of JVP I take offense at the the name calling once agin of a Rabbi who served his congregation with love and gave many including my own children a renewed sense of Joy in being Jewish. your attack on Rabbi Rosen is hate filled and very sad. As a Jew and not a self hating one I take pride in those who stand up for human rights. We as Jews cannot pick and choose who we will stand up for. The oppression of the Palestinians is a fact whether you choose to accept this or not. The recent election in Israel was very close. not all are in love with the prim Minister. Many there and here fell he is quite the opposite. i think you should search your heart and souls before you go around calling people Self hating Jw because we believe as jews we must take a stand on Human Rights.
Reading your words and of course hearing much of it over the last couple of years, I am almost humbled by the pain along this journey has caused you as the Rabbi of a the Congregation I still belong to.If we as Jews cannot open our eyes to see the terrible suffering that is happening at the hands of Israel then I cannot really call myself a Jew. I myself do not know where I stand on the issue of Zionism . Perhaps one day I will figure that out. But I know that what you are doing in some way was the direction you were going and take comfort that you speak in some way for many of us who continue to believe in you and the work you do. We support it completely
Hi Jon Mincis:
Thank you for your considerate reply to my post. One interesting thing about the world we live in is that despite having access to a huge amount of information otherwise intelligent people can not agree on even basic facts when it comes to political disputes. I’m not sure why this is. I guess we have fundamentally different world views that are, perhaps, irreconcilable.
So I will not try to argue with you but just let you know where I am coming from. I will start by responding to your comment – “Israel is not a perfect country because there is no such thing as a completely perfect society but it is the only Democracy in the region.”
I know something about imperfect societies that are democracies because I live in one – the United States of America. And despite being a Democracy we had slavery, racism, the Vietnam war, the Iraq war etc. I am not saying these things to put down America only to point out that the “imperfections” of a democratic society are not trivial matters to ignore but they are serious wrongs which should be severely criticized in order to be corrected.
And so it is with Israel. The whole settlement policy is wrong and a mistake. It should be criticized. Many aspects of the way Israel deals with the Palestinians are unjust and should be criticized.
Of course I am aware that Israel has enemies that want to destroy it and Israel does have a right to defend itself. If someone fires a rocket at them they have a right to fire back. I also believe Hamas is a terrible organization and is in large part responsible for the high death toll in the recent conflict in Gaza. However I also believe that Israel is oppressing the Palestinians. Both facts could be true. They don’t contradict each other.
Also we have a tradition to uphold. The Torah says “You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt”. I have read that this commandment is mentioned 36 times and is mentioned more often than the commandments to love God. So maybe Somebody is trying to tell us something. If you think some Higher Power is actually trying to communicate with us through the Torah then we probably don’t want to screw this part up because it seems to be real important.
To sum up I believe that Israel is unjust and repressive in dealing with the Palestinians. For this they deserve criticism. Our Tradition requires it. Also Israel has enemies which are trying to destroy it. With regards to these Israel should defend itself.