Category Archives: Zionism

Judaism Beyond Zionism: Toward a New Jewish Liturgy

Introduction

In the spring of 2015, I helped to establish a Jewish congregation, Tzedek Chicago, motivated in part by a desire to create a religious space for those in the Jewish community who did not consider themselves to be Zionists. The founders of the congregation articulated this intention openly, in a core value we called “Judaism Beyond Nationalism:”

While we appreciate the important role of the land of Israel in Jewish tradition, liturgy and identity, we do not celebrate the fusing of Judaism with political nationalism. We are non-Zionist, openly acknowledging that the creation of an ethnic Jewish nation state in historic Palestine resulted in an injustice against its Indigenous people – an injustice that continues to this day.

In the contemporary Jewish community, of course, identification with the Zionist narrative has become the sine qua non of Jewish identity. While it is beyond the scope of this essay to analyze the process by which Zionism – a 19th century European nationalist ideology that represented a radical departure from traditional Judaism – became normalized in the American Jewish community, it is fair to say that since the founding of the state of Israel, Zionism has become thoroughly enmeshed in the culture of American Jewish life.

There are signs, however, that the linkage between Zionism and Judaism has begun to loosen in the Jewish community – particularly among younger Jews. According to a widely read 2013 Pew Research Center Study, 27% of American Jews aged 18 to 29 do not feel “very attached” to Israel and another 11% feel “not at all attached.” In a 2017 study commissioned by the Jewish Community Federation of San Francisco reported that among Bay Area Jews, 22 % of the respondents reported that a Jewish state’s existence is “not important” or were “not sure.”

Beyond individual attitudes, the nascent beginnings of a “Judaism beyond Zionism” are organically developing outside the bounds of the Jewish communal establishment. As Atalia Omer has written,” we are witnessing the emergence of a “grassroots movement that seeks…to transformatively reimagine American Jewish identity outside the Zionist paradigm.” 1 Though still a distinct minority, the growth of American Jewish organizations such as Jewish Voice for Peace, #IfNotNow, the Center for Jewish Nonviolence and Open Hillel attest to burgeoning desire for a Judaism that unabashedly challenges Jewish communal support for Israel’s occupation – and in some cases, the very concept of Jewish statehood itself. 2

Another important indication of this shift occurred when Jewish Voice for Peace – an organization that promotes Jewish solidarity with Palestinians and “unequivocally opposes Zionism” – broadened its mission to include the goal of “Jewish Communal Transformation.” In 2011, JVP created its Rabbinical Council to provide “a prophetic Jewish voice inside the Palestine solidarity movement (and) create meaningful ritual, tradition and culture accessible to our growing membership.” JVP subsequently established its own Havurah Network, which it described as “an emergent network that gathers, supports and resources anti-zionist, non-zionist and diasporist Jews and Jewish spiritual communities across the country yearning for a vibrant Jewish life beyond nationalism that condemns and challenges white supremacy within and outside Jewish communities.”

1 Atalia Omer, Days of Awe: Reimagining Judaism in Solidarity with Palestinians, Chicago: University of Chicago Press, 2019, p. 68.

2 Another important sea change occurred in July 2020, when prominent Jewish journalist Peter Beinart, a long-time Liberal Zionist, wrote the New York Times op-ed, “I No Longer Believe in a Jewish State.”

Jewish Diasporism

This newly emergent Judaism beyond Zionism is increasingly being described in positive terms as Jewish diasporism. While this term may seem redundant, we cannot underestimate the extent to which the importance of the Jewish diaspora 3 has been undermined in the era of Zionism. In an age when the idea of Jewish statehood has become thoroughly normalized, however, it is well worth remembering that Rabbinic Judaism originally emerged as a spiritual response to the experience of Jewish dispersion. 

Before the destruction of the Second Temple in 70 ACE, Judaism was a land-centered, Temple-based sacrificial system that was splintering into several competing sects. When the Temple was destroyed and the center of Jewish life shifted from land to diaspora, the rabbis adapted to this new reality accordingly, developing a religious system that could be observed anywhere in the world.

In truth, thriving Jewish diaspora communities existed well before the destruction of the Temple. When Cyrus the Great allowed the exiled Jewish community of Babylon to return to the land in 538 BCE, scores remained in Persia where they enjoyed relative economic stability, “unswayed by the promises of a distant homeland they had never seen.” 4 There were also significant diaspora Jewish communities throughout the Hellenistic world. Between the third century BCE and the end of the first century CE, Alexandria, Egypt became one of the most populous Jewish communities in the world, numbering at least several hundred thousand.

Judaism’s foundational Jewish text – the Talmud – was itself composed and compiled in Babylonia. In a similar way, the myriad of lands in which Jews have lived have provided fertile soil for Jewish spiritual creativity throughout the centuries. Indeed, the most important Jewish religious figures clearly reflect their specific cultural time and place: the great 10th century Jewish philosopher Saadia Gaon, the founder of Judeo-Arabic literature, integrated Jewish theology with the Hellenistic Greek philosophy of his day; Maimonides’ classic philosophical treatises were deeply influenced by the neo-Aristotelian philosophy of medieval Spain; Franz Rosenzweig’s work clearly reflects the ideas of modern German liberalism.

This is not to say that the land of Israel ceased to become important in Jewish tradition. The symbolism of the major Jewish holidays is deeply rooted in the seasonal/agricultural rhythms of the land. A great deal of rabbinic debate in classical Jewish writings focused on how Biblical laws specifically pertaining to the land might be observed in a diasporic setting. There was also extensive theological speculation as to whether or not the land itself was inherently holy or whether it’s holiness derived from the commandments that were fulfilled there. 5

The rabbis also debated whether or not it was a mitzvah (religious obligation) for individual Jews to emigrate to the land. 6 At the same time, however, rabbinic authorities were virtually united in their opposition to the political reestablishment of a Jewish commonwealth. While a yearning for the restoration of Zion is undeniably central to rabbinic Judaism, this ideal was expressed within a decidedly messianic context. Jewish tradition is replete with strong warnings against the creation of a sovereign Jewish state via human agency. 7

When political Zionism arose in the 19th century, it consciously sought to overturn the diasporic focus of Jewish life. A central Zionist dictum known as shlilat hagalut (“negation of the diaspora”) viewed the diaspora as an inherently inhospitable place for Jews; only through the establishment of a Jewish state in their “ancient homeland” would the Jewish people normalize and safeguard their existence among the nations.

Many classical Zionist figures were so vehement in their rejection of the diaspora that their descriptions of European Jewry reflected a palpable sense of internalized antisemitism. Zionist writer/journalist Micha Josef Berdichevski opined for instance, that the Jews of the pale were “not a people, not a nation, not human.” 8 Hebrew poet/author Joseph Chaim Brenner called diaspora Jews “Gypsies and filthy dogs” 9 and the Labor Zionist icon A.D. Gordon wrote that diaspora Jewish life was the “parasitism of a fundamentally useless people.” 10 The views of Revisionist Zionist founder Vladimir Ze’ev Jabotinsky, who was clearly influenced by European fascist ideology, infamously referred to religious diaspora Jews as “ugly, sickly Yids” and Zionist settlers as “Hebrews.” 11

Now six decades after the founding of the state of Israel, however, it might be claimed that the Jews who live there are experiencing a new form of exile. 12 On the eve of its establishment, the celebrated Jewish German political theorist Hannah Arendt presciently warned that the new Jewish state would be “secluded inside ever-threatened borders, absorbed with physical self-defense to a degree that would submerge all other interests and activities.” 13 Today, Israel is one of the most militarized nations in the world, a virtual garrison state with a traumatized national culture. More tragically, the movement that ostensibly sought to end Jewish exile ended up exiling another people in the process. The state of Israel was created through the expulsion of the Palestinians, who today live under military occupation, as second-class citizens in their own land, or else in a diaspora of their own – as refugees or citizens of other countries – and are forbidden to return to their homes.

The Jewish population of the world is currently split almost in half between Israel and the diaspora. Where does this leave those in the diaspora who choose not to center our Judaism on the state of Israel; who refuse to celebrate a Judaism that glorifies ethnic Jewish nation-statism? Is there a place for Jews who want to celebrate the diaspora as dynamic and fertile ground for a new kind of Judaism? One that embraces Jewish existence among diverse nations as a multi-ethnic, multi-racial peoplehood? One that advocates for the universal redemption of all peoples?

Over the past two decades, prominent Jewish scholars have been reclaiming and reframing the concept of Jewish diaspora in compelling ways. Melanie Kaye Kantrowitz, for instance, has advocated a conscious celebration of the diaspora as part of a larger project of Jewish empowerment:

Celebrating dispersion, Diasporism challenges the Edenic premise: once we were gathered in our own land, now we are in exile. What if we conceive of diaspora as the center: an oxymoron, putting the margin at the center of the circle that includes but does not privilege Israelis?… Jews worldwide number only about 13.3 million, a tiny minority except in Israel. Diasporism means embracing this minority status, leaving us with some tough questions: Does minority inevitably mean feeble? Can we embrace diaspora without accepting oppression? Do we choose to be marginal? Do we choose to transform the meaning of center and margins? Is this possible? 14

Daniel Boyarin has argued that the Babylonian Talmud itself is a “diasporist manifesto,” imagining its own community and sense of portable homeland:

The Talmud in its textual practices produces Babylonia as a homeland, and since this Babylonia is produced by a text that can move, that homeland becomes portable and reproduces itself over and over. The Talmud, I would submit, is not only the only classical work of the rabbinic period produced outside the Land of Israel; it is a diasporist manifesto, Diasporist Manifesto Number 1. 15

More recently, Susannah Heschel has suggested the concept of diaspora as a prophetic alternative to the traditional Jewish “embrace of exile:”

As prophetic, the diasporic Jew is never entirely at home, never content or complacent in a world of injustice. Diaspora transforms exile into Jewish creativity, as has happened for over two millennia. The prophet is a diasporic exemplar, leaving home and journeying to the urban seat of the political, military, and economic power to demand an end to corruption, exploitation, cruelty, and indifference. The prophetic position cannot exist by trying to end exile with statehood or by embracing exile as the essential mentality of Jewishness. To abandon diaspora in favor of exile is to walk away from the prophetic; to reject exile while embracing diaspora is to retain the prophetic passion for justice.

In short, we are currently witnessing the emergence of a new Jewish diasporism: one that neither stigmatizes existence outside the land nor romanticizes the experience of exile, but rather seeks to center the diaspora as the essential locus of Jewish life, creativity and purpose.

3 While I use the term “Jewish diaspora” here for the sake of clarity, it might be more accurate to refer to Jewish “diasporas,” as Jewish life throughout the world has existed in very different social, cultural and political milieus and throughout unique, distinct periods of world history.

4 H.H. Ben-Sasson, A History of the Jewish People, Cambridge: Harvard University Press, 1976, p. 168.

5 See Mishnah Kelim 1:6: “What is the nature of (the land’s) holiness? That from it are brought the omer, the firstfruits and the two loaves, which cannot be brought from any of the other lands.”

6 From Talmud Ketubot 110a: “Whoever lives outside of Israel may be regarded as one who worships idols.” From Ketubot 111a: “Whoever returns from Babylon to Israel transgresses a positive commandment of the Torah.”

7 The classic rabbinic prohibition against reestablishing the Jewish commonwealth before the coming of the Messiah is known as the “Three Oaths.” See Babylonian Talmud, Ketubot 110b, Shir Hashirim Rabbah, 8:11.

8 Walter Laqueur, A History of Zionism: From the French Revolution to the Establishment of the State of Israel, New York: Schocken, 1972, p. 61.

9 IBID.

10 IBID.

11 Alan Wolfe, At Home in Exile: Why Diaspora is Good for the Jews, Boston: Beacon Press, 2014, p. 17. For more on Zionist ideals of Jewish masculinity, see Daniel Boyarin, Unheroic Conduct: The Rise of Heterosexuality and the Invention of the Jewish Man, Berkeley: University of California Press, 1997.

12 See Raz-Krakotzkin, Amnon, Exile Within Sovereignty: Critique of “The Negation of Exile” in Israeli Culture, from “The Scaffolding of Sovereignty: Global and Aesthetic Perspectives on the History of a Concept,”edited by  Zvi Ben-Dor Benite, Sefanos Geroulanos, Nicole Jerr, pp. 393-420, New York, Columbia University Press, 2017.

13 Hannah Arendt, The Jewish Writings, New York: Schocken, 2007, p. 396.

14 Melanie Kaye Kantrowitz, The Colors of Jews: Racial Politics and Radical Diasporism, Indiana: Indiana University  Press, 2007, p. 200.

15 Daniel Boyarin, A Traveling Homeland: The Babylonian Talmud as Diaspora, Philadelphia: University of Pennsylvania Press, 2015, p. 32.

Jewish Diasporism at Tzedek Chicago

Since its founding, Tzedek Chicago has become a practical laboratory for the development of this new Jewish diasporism, particularly through the creation of rituals that explicitly celebrate the idea of “diaspora as homeland.”

During the holiday of Sukkot, for instance, instead of the traditional lulav and etrog – the four species native to the Biblical land of Israel – we use symbolic species indigenous to the prairie of the Midwestern United States. 16 We are exploring diasporist approaches to other Jewish holidays as well. On the festival of Tu B’shvat, which typically falls in late January/early March, I offered this teaching to the Tzedek Chicago community:

In the land of Israel, the “harbinger of Spring” festival of Tu B’shvat is marked at this time of year by the blossoming of the white almond blossoms through the central and northern parts of the land. However, those of us who live in the diaspora of the American Midwest, often celebrate Tu B’shvat surrounded by several inches of white snow and leafless trees. Is this any way to celebrate a harbinger of Spring?

I’ll suggest that it is. I actually find it very profound to contemplate the coming of Spring in the depths of a Chicago winter. It reminds me that even during this dark, cold season, there are unseen forces at work preparing our world for renewal and rebirth. Deep beneath the ground, the sap is beginning to rise in the roots of our trees – although this fructification process might not be as visually spectacular as the proliferation of white almond blossoms exploding across the countryside, I believe this invisible life-giving energy is eminently worth acknowledging – and celebrating.

It is true, of course, that the Biblical land of Israel was central to Judaism centuries before the ideology of political Zionism emerged. As such, some might well claim that the decentering of land-based symbolism represents a kind of “radical surgery” to Jewish tradition. If, as I noted above, Judaism originally spiritualized the concept of homeland, might we still retain its land-centric aspects for their symbolic, mythic power?

Such a question fails to confront the radical way Zionism has transformed Judaism itself and how deeply it has influenced Jewish attitudes toward the diaspora. Just as radically, diasporic Judaism seeks to re-right this imbalance by lifting up and centering the idea of Jewish home wherever we happen to live in the world. In Kaye Kantrowitz’s words, “Where Zionism says go home, Diasporism says we make home where we are.” 17 For those of us who affirm that the entire world is and has been our actual Jewish homeland, these new, reframed rituals seek to celebrate the Jewish people’s adaptability – and the unique nature of the homes we have created for ourselves throughout the diaspora.

Another, related issue is the concept of “Zion” itself, an idea that is undeniably, indelibly imprinted upon Jewish tradition and Jewish liturgy. How might a diasporic Judaism understand this concept, whose meaning has been thoroughly literalized by political Jewish nationalism?

As stated above, the idea of the Jewish return to Zion was traditionally understood in messianic terms. This belief is particularly embodied in the concept of kibbutz galuyot (“ingathering of exiles”), which emerged during the Babylonian exile as expressed in the Biblical books of Isaiah, Jeremiah and Ezekiel. 18 In Jewish liturgy, this concept is prominent in a number of prayers, including the Daily Amidah and Ahavah Rabbah (“Abounding Love”), a prayer that is traditionally read before the Shema during the morning service and ends with the line, “May we be glad, rejoicing in your saving power, and may you reunite our people from all corners of the earth, leading us proudly to our land.”

Zionism lifted kibbutz galuyot out of its messianic context and reframed it in explicitly nationalist terms. It is notably referenced in Israel’s Declaration of Independence as well as the Prayer for the Welfare of the State of Israel, both written in 1948 to explicitly celebrate the literal “exilic ingathering” of modern Jewry to the state of Israel. The Zionist interpretation of kibbutz galuyot has been internalized in American Jewish life as well. In many synagogues, for instance, it is even customary to sing the line “may you reunite our people” in the Ahavah Rabbah prayer to the melody from Hatikvah – the Israeli national anthem.

How might kibbutz galuyot be reimagined in a diasporist context? At Tzedek Chicago, our version of Ahavah Rabbah is rendered thus, “May it lead us toward your justice, toward liberation for all who dwell on earth; that all who are exiled and dispossessed may safely find their way home.” Our new reading replaces Jewish particularism and exceptionalism with a universalist, decolonial ethic. As such, it is neither messianic nor Zionist. In this post-modern diasporist reimagining, Zion is not unique to the Jewish people and does not exist in any particular place. So too, kibbutz galuyot does not refer to the Jewish exiled alone but to all who have been – or continue to be – dispossessed throughout the world.

16 In 2018, a small group of radical Jews published a zine that offered “reflections, tips, and resources about creating your own diasporic lulav,” explaining, “Our lulavs – both the ritual object and the ritual acts – are situated in diaspora, and explicitly reject the colonization of Palestine and the mandate to use the “four kinds” (“arbah minim”) of plants associated with the biblical Land of Israel.”

17 Kantrowitz, p. 199.

18 See Isaiah 11:12; 27:13; 56:8, 66:20, Jeremiah 16:15; 23:3, 8; 29:14; 31:8; 33:7 and Ezekiel 20:34, 41; 37:21. The term itself was coined in the Talmud (see Babylonian Talmud, Megillah 12a) and was later connected to the coming of the Messiah by Moses Maimondies (see Mishneh Torah, “Laws of Kings,” 11:1-2).

Jewish Anti-Militarism

In addition to re-centering diaspora, any attempt at promoting a Judaism Beyond Zionism must reckon seriously with the culture of militarism that thoroughly pervades the ideology of Zionism and Israeli society. As Rabbi Lynn Gottlieb has pointed out, “During the past sixty years, the assumption that a highly militarized Jewish state ensures Jewish security has become entrenched as an article of faith… To critique Israeli militarism is to critique Zionism in the minds of many contemporary Jews.” 19

Prior to the onset of Zionism, Jewish tradition promoted nonviolence and quietism over the glorification of war, 20 a doctrine generally traced to the aftermath of the Bar Kochba rebellion (132-135 CE). As Reuven Firestone has written, in the wake of this catastrophic event, “Jewish wisdom would teach that it is not physical acts of war that would protect Israel from its enemies, but rather spiritual concentration in righteousness and prayer.” 21

The rabbis were also painfully aware that the Hasmonean revolt centuries earlier had ended disastrously for the Jewish people. This uprising, chronicled in the Books of the Maccabees and commemorated by the festival of Hanukkah, was waged by the Maccabees, a priestly family who led a rebellion against the religious persecution of the Seleucid empire. Their victory resulted in the establishment of the Hasmonean Kingdom – the second Jewish commonwealth – in Palestine in 164 BCE. 

The militarism of the Hasmoneans however, would eventually prove to be its downfall. Following the Maccabean victory, their brief period of independence was wracked by internecine violence, anti-rabbinic persecution and ill-advised wars of conquest against surrounding nations. In 63 BCE, the Hasmonean Kingdom was conquered by the Romans (with whom they had previously been allied). In the end, the last period of Jewish political sovereignty in the land lasted less than one hundred years. 22

The rabbis of the Talmud were loath to glorify the Books of the Maccabees – secular stories of a violent civil war that were never actually canonized as part of the Hebrew Bible. In fact, the festival of Hanukkah is scarcely mentioned in the Talmud beyond a brief debate about how to light the Hanukkah menorah and a legend about a miraculous vial of oil that burned for eight days. 23 Notably, the rabbis chose the words of Zechariah 4:6, Not by might and not by power, but by my spirit, says the Lord of Hosts to be recited as the prophetic portion for the festival.

Hanukkah remained a relatively minor Jewish festival until it was revived by early Zionists and the founders of the state of Israel, who fancied themselves as modern-day Maccabees engaged in their own military struggle for political independence. At the end of his book, The Jewish State, Zionist movement founder Theodor Herzl famously wrote, “The Maccabees will rise again!” 24 Even today, the celebration of the Maccabees as Jewish military heroes is deeply ingrained in Israeli culture.

This Zionist sacralizing of militarism and conquest represented a radical overturning of these central tenets of traditional Judaism. The term kibush ha’aretz (“conquest of the land”) was one of the terms used by Zionist settlers to describe their colonization of Palestine. 25 As noted above, many Zionist ideologues promoted the ideal of the muscular, heroic “New Jew” in contrast with Diaspora Jewry. Zionists were also instrumental in helping to form the Jewish Legions that fought against the Ottomans in Palestine in World War 1. During the British Mandate, Zionists created armed militias such as the Haganah (which later became the Israeli Defense Force after the founding of the state) as well as the more militant Irgun and Lehi.

In 1948-49, during what Jewish Israelis refer to as their War of Independence and Palestinians call the Nakba (the “catastrophe”), these armed forces engaged in the widespread ethnic cleansing of Palestinians from villages and cities throughout Palestine. Notably, these military operations often used names associated with Biblical history and Jewish religious tradition. For instance, a joint force of the Haganah and Irgun dispossessed 61,000 Palestinians from Haifa on eve of Passover 1948, in a campaign known as “Operation Biur Chametz,” (“Operation Cleaning Out the Leaven”) – a reference to the commandment to remove leaven from Jewish homes before the onset of the festival. 26 Another campaign, waged in the southern Negev desert and the coastal plain was given the name “Operation Ten Plagues.” 27

The Zionist movement and the fledgling state of Israel notably looked to the Biblical conquest tradition – and in particular, the Book of Joshua – as a model for its own conquest of historic Palestine. Though largely secular, Israel’s founders utilized the Bible as a canvas for promoting a national myth of a glorious military past. As scholar Nur Masalha has pointed out, “The Book of Joshua provided Ben-Gurion, Jabotinsky and muscular Zionism with the militaristic tradition of the Bible: of military conquest of the land and subjugation of the Canaanites and other ancient people that populated the ‘promised land.” 28 Ben Gurion himself viewed the book of Joshua as the most important book of the Bible; in 1958 he convened a study group at his home where Israeli generals, politicians, and academics discussed the book of Joshua against the founding of the modern state of Israel. 29

19 Lynn Gottlieb, Trail Guide to the Torah of Nonviolence, France: Earth of Hope Publishing, 2013, p. 19.

20  Reuven Firestone, Holy War in Judaism: The Fall and Rise of a Controversial Idea, New York: Oxford University Press, 2012.

21 IBID, p. 62.

22 For more on the history of the Hasmonean Kingdom, see Kenneth Atkinson, A History of the Hasmonean State: Josephus and Beyond, London: T&T Clark, 2016.

23 See Babylonian Talmud, Shabbat 21b.

24 Arthur Hertzberg, ed., The Zionist Idea, Canada: Atheneum, 1959, p. 225.

25  Firestone, pp. 181-182.

26  Benny Morris, The Birth of the Palestinian Refugee Problem Revisited, Cambridge: Cambridge University Press, 2004, pp. 186-211.

27  IBID, p. 462.

28 Nur Masalha, The Bible and Zionism: Invented Traditions, Archaeology and Post-Colonialism in Israel-Palestine, London: Zed Books, 2007, p. 24.

29 See Rachel Haverlock, The Joshua Generation: Israeli Occupation and the Bible, Princeton: Princeton University Press, 2020.

Jewish Anti-Militarism at Tzedek Chicago

At Tzedek Chicago, our core values clearly and unabashedly condemn the glorification of war and violence. This is both a return to the traditional rabbinic approach as well as step beyond it. Our vision of Jewish nonviolence does not emerge from quietism but rather from the value of solidarity: the conviction that security for Jews is irrevocably bound up with security for all.

As we state in our core values:

In our education, celebration and communal observances, we honor those aspects of our tradition that promote peace and reject the pursuit of war as a solution to our conflicts. We openly disavow those aspects of our religion – and all religions – that promote violence, intolerance and xenophobia.

Our activism is based upon a vision of shared security for the world; we support the practices of nonviolence, civil resistance, diplomacy and human engagement. Through our advocacy, we take a stand against militarism and colonialism, particularly when it is waged in our name as Jews and Americans.

Liturgically, we express this value in a variety of ways. For instance, in our poetic rendering of the prophetic portion for Hanukkah (Zechariah 2:14-4:7), the rededication of the Temple by the Maccabees is reframed as a dedication to ideals of nonviolence and justice for all people:

Let loose your joy for
your prayers have
already been answered;
even in your exile
the one you seek has been
dwelling in your midst
all along.

Quiet your raging soul
and you will come to learn:
every nation is my nation
all peoples my chosen
anywhere you choose to live
will be your Holy Land,
your Zion, your Jerusalem.

Open your eyes and
look across the valley
look at this ruined land
seized and possessed
throughout the ages.

Look upon your
so-called city of peace
a place that knows
only debasement
and desecration
at your hand.

Turn your gaze to the heavens
and there you will find
the Jerusalem that you seek:
a city that can never be conquered,
only dreamed of, yearned for, strived for;
a Temple on high that can never be destroyed.

No more need for priestly vestments
or plots to overrun that godforsaken mount –
just walk in my ways
and you will find your way there:
a sacred pilgrimage to the Temple
in any land you call home.

Enter the gates to
this holiest of holy places,
lift up its fallen walls,
relight the branches of the lamp
so that my house will truly
become a sanctuary
for all people.

Yes, this is how you will
restore the Temple:
not by might, not by power
but by the spirit
you share with every
living, breathing soul.

These values are also reflected in our Prayer for Reparation and Restoration. which we read in lieu of the congregational Prayer for Peace or Prayer for the Welfare of the Government. (Compare our prayer below for instance, with the Reform Movement’s “Prayer for Peace and Strength:”)

To the One who demands justice:
inspire us to become rodfei tzedek,
pursuers of justice
in our lives and in our communities.

Give us the strength to resist power
wielded with fear and dread;
fill us with the vision and purpose
to build a power yet greater,
a power rooted in solidarity,
liberation and love.

Grant us the courage to dismantle
systems of oppression –
and when they are no more,
let us dedicate our wealth and resources
toward the well-being of all.

May we abolish all forms of state violence
that we might make way for a world
free of racism and militarization,
a world where no one profits
off the misery of others,
a world where the bills owed those who have been
colonized, enslaved and dispossessed
are finally paid in full.

Inspire us with the knowledge
that real justice is indeed at hand,
that we may realize
the world we know is possible,
right here, right now,
in our own day.

May our thoughts and our hopes,
our words and our deeds
guide us toward a future of reparation,
of restoration, of justice,
al kol yoshvei teivel
for all who dwell on earth,
amen.

As a response to the issue of domestic militarization, the prayer below was delivered at a Tisha B’Av vigil, co-sponsored by Tzedek Chicago, at an immigrant detention center in Kankakee, IL. The text is an adaptation from the Biblical book of Lamentations, traditionally read on the festival of Tisha B’Av:

We are beyond humiliation
beyond shame
we incarcerate children without pity
we deport parents without a thought
and build systems that destroy families indiscriminately
now we truly know what it means to be dishonored
our so-called glorious past is now seen
for the sham that it was
the way of life we celebrate is but a privilege
for the few and the powerful
we can’t see that our own might
will be our downfall.

We venerate leaders
who should be tried for their crimes
we never dared imagine a power
greater than our own
like so many before us
we conquered the land then drew borders
as a testament to our fear and dread
now we build higher walls
to keep out those who seek shelter
we built massive checkpoints
we lined up human beings
like cattle in cages
now children cry out for parents
who will never answer their calls
their voices echo endlessly
through the camps but there
is no one left to hear.

We ask one another with bewilderment
have we ever seen such cruel violations
yet in truth we ourselves have inflicted
such cruelties on children here
and around the world
we sentence minors to life in prison without parole
we remain silent as a cruel occupation
abducts and imprisons children in military prisons
convicts them in military courts
and yet we dare to act surprised when
we hear news of children thrown into cages
at our southern border.

Our silence betrays us
these walls will soon encircle us all
soon there will be no one left
only a single mass of mourners
whispering broken hymns of lament
grieving what was lost
and what might have been
one day we will know the sorrow
of the dispossessed.

We who never heard the cries of migrants
and their children will know what it means
to be uprooted detained and discarded
those who we scorned and abandoned
will bitterly welcome us to the world
of the dispossessed
the enemies we created
through our own fearful actions
will surely come back for us all.

Let us hope and pray
there is still time
let the cries of our children
pour into our hearts like water
the cries of any who have been forced
from their homes pursued
taken locked away sent away
anyone whose very lives are forbidden
forgotten forsaken
let their cries compel us
to take down oppressive systems
built by the powerful to maintain
the power of the powerful.

Let their cries remind us
that there is a power yet greater
that comes from a place that knows no borders
no deportations no barrier walls no prisons
no guards no soldiers no ICE no police
a place where we no longer need to struggle because
justice gushes forth like a mighty stream flowing freely.

From the sovereign beyond all sovereigns
we beseech you chadeish yameniu
renew our days
that we may build the world
that somehow still might be
kein yehi ratzon – may it be your will
and may it be ours.

Jewish Solidarity with Palestinians

At Tzedek Chicago, we understand solidarity with Palestinians not merely as a political position, but a sacred imperative. As we state in one of our core values, that “the creation of an ethnic Jewish nation state in historic Palestine resulted in an injustice against its indigenous people.” Accordingly, we reject the ways that the establishment of the state of Israel has become sacralized as redemptive in most American synagogues.30 Needless to say, for those Jews who consider the Nakba to be an historic – and ongoing – injustice, the birth of the Jewish state has a decidedly different religious meaning.

We express our sacred solidarity with Palestinians in a variety of ways. One Passover, for instance, we invited Omar Barghouti, co-founder of the Palestinian movement for Boycott, Divestment and Sanctions, to our congregation to speak about BDS as a liberation movement. In our advertising, we described the program thus: “Taking our cue from the season of Passover we will engage in a deep exploration of this important call for Palestinian liberation, and explore its profound challenge to all people of conscience.”

Tzedek Chicago also expresses Jewish solidarity with Palestinians through the use of sacred ritual. For instance, while most American synagogues celebrate Yom Ha’atzmaut (Israel Independence Day) as part of the Jewish religious calendar, we observe this occasion through our recognition of Nakba Day – the day Palestinians mark as the day of their catastrophic dispossession. In our “Jewish Prayer for Nakba Day” we use traditional Jewish liturgical/theological imagery to reflect our observance of this day as an occasion for mourning, remembrance and repentance:

Le’el she’chafetz teshuvah,
to the One who desires return:

Receive with the fulness of your mercy
the hopes and prayers of those
who were uprooted, dispossessed
and expelled from their homes
during the devastation of the Nakba.

Sanctify for tov u’veracha,
for goodness and blessing,
the memory of those who were killed
in Lydda, in Haifa, in Beisan, in Deir Yassin
and so many other villages and cities
throughout Palestine.

Grant chesed ve’rachamim,
kindness and compassion,
upon the memory of the expelled
who died from hunger,
thirst and exhaustion
along the way.

Shelter beneath kanfei ha’shechinah,
the soft wings of your divine presence,
those who still live under military occupation,
who dwell in refugee camps,
those dispersed throughout the world
still dreaming of return.

Gather them mei’arbah kanfot ha’aretz
from the four corners of the earth
that their right to return to their homes
be honored at long last.

Let all who dwell in the land
live in dignity, equity and hope
so that they may bequeath to their children
a future of justice and peace.

Ve’nomar
and let us say,
Amen.

Le’el she’chafetz teshuvah,
to the One who desires repentance:
Inspire us to make a full accounting
of the wrongdoing that was
committed in our name.

Help us to face the terrible truth of the Nakba
and its ongoing injustice
that we may finally confess our offenses;
that we may finally move toward a future
of reparation and reconciliation.

Le’el malei rachamim,
to the One filled with compassion:
show us how to understand the pain
that compelled our people to inflict
such suffering upon another –
dispossessing families from their homes
in the vain hope of safety and security
for our own.

Osei hashalom,
Maker of peace,
guide us all toward a place
of healing and wholeness
that the land may be filled
with the sounds of joy and gladness
from the river to the sea
speedily in our day.

Ve’nomar
and let us say,
Amen.

In another example of communal Palestinian solidarity, we dedicated a portion of our 2018 Yom Kippur Service to the Palestinians who were then being killed weekly by the Israeli military in Gaza’s Great Return March. In the introduction to this ritual, we stated:

 It is traditional at the end of the Yom Kippur morning service to read a Martyrology that describes the executions of ten leading rabbis, including Rabbi Akiba, Rabbi Shimon ben Gamliel and Rabbi Yishmael, who were brutally executed by the Roman Empire. This liturgy is included to honor those who have paid the ultimate price for the cause of “Kiddush Hashem” – the sanctification of God’s name.

At Tzedek Chicago, we devote the Yom Kippur Martyrology to honor specific individuals throughout the world who have given their lives for the cause of liberation. As we do, we ask ourselves honestly: what have we done to prove ourselves worthy of their profound sacrifices? And what kinds of sacrifices will we be willing to make in the coming year to ensure they did not die in vain?

This year, we will dedicate our Martyrology service to the Palestinians in Gaza who have been killed by the Israeli military during the Great Return March. This nonviolent demonstration began last spring with a simple question: “What would happen if thousands of Gazans, most of them refugees, attempted to peacefully cross the fence that separated them from their ancestral lands?”

Since the first day of the march last spring, demonstrators have consistently been met by live fire from the Israeli military. To date, 170 Palestinians have been killed and tens of thousands wounded and maimed, most of them unarmed demonstrators, including children, medics and bystanders.

30 This sacralization is reflected in a myriad of ways, whether it be through the placement of the Israeli flag next to the ark containing the sacred scrolls of the Torah, the regular recitation of the “Prayer for the State of Israel” (which refers to its establishment as “the first flowering of our redemption,”) or the celebration of Yom Ha’atzmaut (Israeli Independence Day) alongside traditional Jewish festivals.

Decolonial Judaism

As we have explored the meaning of Judaism beyond Zionism, we have quickly come to realize that many of these issues are rooted in more foundational concerns. For instance, we cannot interrogate the meaning of the Jewish diaspora without also understanding the diasporas of other transnational and/or dispossessed peoples. As we grapple with issues of militarism we must invariably confront the connections between state violence and structural racism. Solidarity with Palestinians cannot be viewed in isolation from the larger legacy of settler colonialism and the dispossession of Indigenous Peoples in the US and around the world.

These connections have, in turn, given rise to critical questions, such as:

• In North America, white Jews are participants in the ongoing colonization of stolen land. How can we celebrate diaspora in a way that respects the land upon which we live and the Indigenous Peoples for whom it remains sacred? 

• In the United States, 12 to 15% of the American Jewish community are Jews of color, many of whom have their own history of colonization and enslavement. How will white Jews center their experience and stand down the culture of White supremacy in the American Jewish community? 

• If we view atonement as a sacred imperative, how can we, as a Jewish congregational community advocate and participate in a process of reparations and rematriation for the members of Indigenous Nations and descendants of enslaved people? 

As a response to questions such as these, Tzedek Chicago has convened an internal task force “to explore how Tzedek as a community can best participate and support reparative justice efforts, especially regarding the harms of slavery and colonization.” We are also exploring ways to address these questions through Jewish ritual. In 2019, for instance, we celebrated a Sukkot festival celebration jointly sponsored with Chi-Nations Youth Council – a Chicago-based group that organizes on behalf of Native Youth in the region. Our celebration included the prayer, “Earth Shema,” written for Tzedek Chicago by poet/liturgist Aurora Levins Morales:

There is no earth but this earth and we are its children.  The earth is our home, and there is only one.  The ground beneath our feet was millions of years in the making. Each leaf, each blade, each wing, each petal, each hair on the flank of a red fox, each scale on the sturgeon, each mallard feather, each pine needle and fragment of sassafras bark took millions of years to become, and we ourselves are millions of years in the making.

The earth offers itself and all its gifts freely, offers rain and sunlight, and the shimmer of moon on its lakes, offers corn and squash, apples and honey, salmon and lamb, and clear, cold water and all it asks in return is that we love it, respect its ways, cherish it.

We shall love the earth and all that lives with all our hearts, with all our souls, with all our intelligence, with all our might.   

Wherever we walk, wherever we sleep, wherever we eat, wherever we pray upon the face of the earth, we shall uphold the first peoples of that place, those who have loved it longest and know its ways most deeply.  We shall listen to them, learn from them, follow their lead, defend them, and join with them to protect each other and our world, and of every two grains in our bowls, we will give one to the first peoples who sit beside us at the earth’s table. 

The names of those who were here before us are syllables of the earth’s name, so know them and speak them, and speak the first names for the places where you dwell, the water you drink, the winds that bring you breath.  Say the name of this place, which is Shikaakwa, and say the names of its people: Myaamiaki, Illiniwek who are also the Inoca, the Asakiwaki and Meskwaki, people of the yellow earth and the red earth, the Hochagra, and the Bodewadmi who keep the hearth fires, for the land held many stories before we came and the places that were made for us were made by shattering their worlds.

Take to heart these words with which I charge you this day.  Cherish this land beneath your feet. Cherish the roots and the waterways, the rocks and trees, the ancestor bones in the ground and the people who dance on the living earth and make new paths with their feet, with their breath, with their dreaming.  Love and serve this world, this creation, as you love the creator who gifted it to us.  Defend it from those whose hunger for riches cannot be filled, who devour and destroy, bringing death to everything we love. 

Fight for the earth and protect it with all your heart and soul and strength, and hold nothing back, so that the rains fall in their season, the early rain and the late, and we may gather in the new grain and the wine and the oil, the squash and beans and corn, the apples and grapes and nuts, so that the grass grows high in the fields and feeds the deer and the cattle, so that the water flows clean in river and lake, filled with abundant fish, and birds nest among the reeds, and all that lives shall eat its fill. 

Do not be lured into the worship of consumption, comfort, convenience. Do not suck on the drinking straws of extraction, or bow down to the hoarders of what is good. For if we do, the breath of life that is in all things will empty the skies of clouds, and there will be no rain, and the earth will not yield its blessings, but will be laid waste.

So summon all the courage which is in you and in your people, stretching back to the dawn of time and remember this promise by night and by day, with every breath, whatever you are doing.  Let nothing stand in your way.  Put your hands into the soil of this moment and plant good seed that we and all our children may live long in the land and be a blessing. 31

31  This prayer was written as part of Morales’ Rimonim Liturgy Project, a network of which Tzedek Chicago is a participating member. Rimonim seeks the creation of new liturgies that reflect, among other things, “a full integration of the lives and experiences of Indigenous Jews and Jews of Color of all backgrounds, diaspora-centered Judaism that is rooted in global Jewish cultures, and explicitly replaces Zionist content in our liturgy… and acknowledgement and accountability to Indigenous peoples on whose land non-Indigenous Jews are settlers.”

 Conclusion

In her analysis of Tzedek Chicago, Omer referred to our congregation as a “prefigurative Jewish community.” 32 I believe this to be an extremely apt description: Tzedek Chicago is part of a nascent movement that is consciously attempting to build and model a future Jewish community guided by the transformative core values of justice that we hold sacred. In the end, however, it is not only the Jewish world we seek to transform – it is the world at large.

This idea is perhaps most prominently expressed during our Shabbat celebrations, when we liturgically welcome the Sabbath as a weekly taste of olam ha’ba (“the “world to come.”) 33 As opposed to the traditional messianic view of this concept, we define it as “the world as it should be” – i.e., the very real world of equity and justice for which we work and strive and struggle during the week. When Shabbat arrives, our liturgy provides us with the opportunity to experience this world, so that when Shabbat ends, we will be reinspired, replenished – and ready to continue the sacred work that will bring it that much closer to reality.

With this vision in mind, I will conclude with one final prayer – Tzedek Chicago’s poetic rendering of Psalm 92 (The Song for the Sabbath Day):

Tonight we raise the cup,
tomorrow we’ll breathe deeply
and dwell in a world
without borders, without limit
in space or in time,
a world beyond wealth or scarcity,
a world where there is nothing
for us to do but to be.

They said this day would never come,
yet here we are:
the surging waters have receded,
there is no oppressor, no oppressed,
no power but the one
coursing through every living
breathing satiated soul.

Memories of past battles fading
like dry grass in the warm sun,
no more talk of enemies and strategies,
no more illusions, no more dreams, only
this eternal moment of victory
to celebrate and savor the world
as we always knew it could be.

See how the justice we planted in the deep
dark soil now soars impossibly skyward,
rising up like a palm tree,
like a cedar, flourishing forever
ever swaying, ever bending
but never breaking.

So tonight we raise the cup,
tomorrow we’ll breathe deeply
to savor a world recreated,
and when sun sets once again
we continue the struggle.

32  Omer, p. 155.

33  From the Babylonian Talmud, Berachot 57b: “Shabbat is one sixtieth of the world to come.”

Punishing Gaza: When Narratives Collide

I delivered this sermon yesterday at Second Unitarian Universalist Church of Chicago:

When Reverend Jason invited me to give the sermon to you today, I had some idea of what I wanted to talk to you about. My original thought was to address the idea of collective narrative. To explore the stories communities tell about themselves – and the often unintended impact those stories have on our lives and on our world.

I think it’s important to understand the way collective narratives can blind us to the narratives of others. It’s particularly critical for communities of power and privilege to understand how the stories tell about themselves affect their actions toward disenfranchised communities. Or more to the point, the communities they disenfranchise.

I think it’s safe to say that white America is starting to challenge the dominant narratives that are told about the birth of this country – and the harm they continue to cause to this very day. In a very similar way, increasing numbers of us in the Jewish community are now starting to confront the Zionist narrative that has been instilled in us for the past 73 years. Much like the American narrative, it is also rooted in colonialism and racism – i.e., the story of about a nation created on the backs of a dispossessed and disenfranchised people. 

However, given the terrible, tragic events that are still ongoing now in Palestine/Israel, I’ve decided to address this issue in a more immediate way – and a more personal way. In particular, I want to talk to you about Gaza. I’ve chosen this subject because that’s where the greatest and most tragic violence is occurring right now. I also believe Gaza epitomizes the ways Israel’s national narrative has inflicted harm on Palestinians – and how it continues to inflict such unthinkable harm even as we speak.

The subject of Gaza also has a special place in my own heart. In 2008, Israel launched a military operation on Gaza known as “Operation Cast Lead” not unlike the one we are witnessing at this very moment. This event became a pivotal turning point in my own relationship to Israel/Palestine – and to Zionism in general.

By the end of this “operation,” the Israeli military killed over 1,300 Palestinians, including 300 children. Beyond my anguish over these horrific casualties, it was the response of many in my Jewish community that shook me to my core. The rationalizations. The moral equivocation. The inability to face with the wider context in which these actions were occurring. The vilification of those – including many reputable human rights organizations – who suggested that Israel’s actions constituted war crimes and even crimes against humanity. 

Then it happened again in 2014: the Israeli military killed over 2,000 Palestinians were killed, 495 of whom were children. And now today: Israel is once again unleashing overwhelming military firepower against a population of 2,000,000 whom they’ve blockaded in a tiny strip of land and who literally have nowhere to run. This is not a difficult moral calculus for me anymore – as a rabbi, as a Jew, and as human being of conscience. 

Like many American Jews, my identity growing up was 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. The redemptive nature of this narrative assumed a quasi-sacred status for me, as it did for many American Jews of my generation and older.

Politically speaking, I identified with what tends to be referred to today as “liberal Zionism.” I connected in particular with Israel’s Labor Zionist origins and generally aligned myself with positions advocated by the Israeli left and the Israeli peace movement. When it came to the ongoing conflict with the Palestinians, I’d invariably intone a familiar refrain of liberal Zionists: “It’s complicated.”

2008, however, was a tipping point for me. I read about the bombing of schools, whole families wiped out, children literally burned to the bone with white phosphorous. Somehow, it didn’t seem so complicated to me anymore. At long last, it felt as if I was viewing the conflict with something approaching clarity.

My relationship to Gaza deepened yet further in 2017, when I visited Gaza as a staff person for the American Friends Service Committee to meet with our programmatic staff there. I don’t know any other way to say it other than that I now take Gaza very, very personally. I have been indelibly transformed by my experience of there and by the friendships that I cherish to this day. As a result, it has given me an even deeper sensitivity into a narrative about a place that has become hideously twisted, even by the most well-meaning of people.

Too often, I believe, we tend to fetishize Gaza and Gazans, describing them alternatively as murderous terrorists, helpless pawns of Hamas or poor, passive victims. And since most people only tend to think of Gaza when the bombs are falling, this is generally about as far as its public image tends to go. Gaza becomes an objectified symbol of people’s fears, their political agendas and their own internalized prejudices.

So for some time now, it’s been something of a personal mission of mine to try and expand the one-dimensional narratives that are routinely told about Gaza. To contextualize Gaza’s history with information that is generally unknown to most of the world but is absolutely critical if we want a deeper understanding of the events currently unfolding there. I also see it as a mission to shine a light on the moral and religious challenge that Gaza presents to the Jewish community – and to all people of conscience. 

First, a brief geography tutorial: what we call the “Gaza strip” constitutes a 140 square mile piece of land on the southeastern Mediterranean coast. While we generally think of “Gaza” as this one little crowded land mass, this term historically refers to a much larger territory that has been continuously inhabited for over 3,000 years. In ancient times it enjoyed extensive commerce and trade with the outside world and was a major port and an important stop along the spice and incense route. As such, it was located at a significant cultural crossroad, connecting a wide variety of different civilizations over the centuries.

Of course if folks associate Gaza with anything today, it’s with violence, refugees and refugee camps. But it’s important to bear in mind that this is a relatively recent phenomenon in its history. The so-called “Gaza strip” was created in 1949, when it became a repository for a flood of Palestinian refugees from cities and villages who had been expelled from their homes by Zionist militias. Before the outset of war, the population of this small strip of land numbered 60 to 80,000. By the end of the hostilities, at least 200,000 refugees were crowded into what we call today the Gaza Strip. The borders of this area were drawn arbitrarily, determined by the position of Egyptian and Israeli forces when the ceasefire was announced. It ended up being smaller by at least a third than the entire area of the Gaza District during the British mandate.

At the time, most of the refugees fully expected to return home – some could even see their own towns and villages through the barbed wire fences. Those who crossed the border to gather their possessions or harvest their crops were considered “infiltrators” by Israel and shot on sight. Eventually, it became all too clear there would be no return. Over the years the tents turned into concrete buildings that grew ever higher in that narrow corridor. The population of that once sparse territory has now grown to almost 2,000,000 people.

Given this context, it was natural that Gaza would become a center for the Palestinian resistance movement. We know from history that when a people are oppressed, they will inevitably resist their oppression. And yes, sometimes that resistance will be violent in nature.

As early as the 1950s, groups of Palestinians known as “fedayeen” crossed over the border to stage violent attacks in the surrounding settlements. One of these attacks offers an important insight into the course of Gaza’s history in ways that reverberate for us even today. In 1956, a group of fedayeen entered a field in Kibbutz Nahal Oz and killed a kibbutznik named Roi Rotenberg. The famed Israeli general Moshe Dayan spoke at his funeral – and he expressed himself himself in his eulogy with remarkable candor:

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.

It’s now 73 later and Israel continues to rule with a barbed wire fence and the barrel of a gun. Just as importantly, the descendants of the original Gazan refugees have lost none of their ancestors’ desire for return. Most of them know full well where their ancestral homes and fields are located – in some cases just a few short kilometers from where currently live. 

As in other parts of Palestine, the memory of home and the desire for return are a palpable part of Gazan culture. I experienced this in a simple yet powerful way during my visit there. One afternoon, while we were traveling north along the coast from Rafah to Gaza City, I noticed a series of colorful concrete benches along the beachfront. My colleague Ali explained that each one bore the name of a Palestinian city or town where Gazans lived prior to 1948. 

It’s not difficult to grasp the sacred significance of these simple seaside benches to the refugees of Gaza. Unlike most memorials, which commemorate what was lost and is never to be found, I’d wager that those who come to these beaches don’t believe their home cities and villages to be lost at all. On the contrary, I believe these benches testify that these places are still very real to them. And to their faith that they will one day return home.

When we consider the narrative of Gaza, I believe we must keep this critical piece of context in mind: long before there was a Hamas, Palestinians in Gaza have been resisting their oppression – and Israel has been retaliating brutally against their resistance. Of course, when we do the moral calculus, we can argue about the strategic sense and morality of the rockets Hamas fires into Israel – as many Palestinians do.  But if we truly seek to understand Gaza’s narrative, we must honestly ask ourselves – what would we ourselves do in their situation?

As I noted earlier, many white Americans are starting to reckon seriously with the colonial narratives instilled about the birth of this country. The narratives of the powerful and the privileged have great power. But when they collide with the narratives of those they’ve disenfranchised, the impact can sometimes create a spark of transformation – it can indeed, lead to the construction of a new and more just narrative. The Black Lives Matter protests that were born last summer are a powerful example of this phenomenon. I think we’ve all been astonished and inspired by a new narrative struggling to be born in this country.

I fervently believe there is a potential for a similar transformation in Israel/Palestine. It will not happen easily, or painlessly, but I do believe it can happen. In a very real sense, it has to happen. 

May we commit ourselves to this transformation – and may it happen soon in our day. 

Christian Zionists Leaving their Legacy on the Way Out

In the waning days of the Trump presidency, it’s become painfully clear that this administration is engaged in a political scorched earth campaign – i.e., doing everything it can to ram through its most harmful policies before Inauguration Day – and to do so in ways that will make them difficult to undo by the incoming Biden administration. Secretary of State Mike Pompeo’s visit to the West Bank yesterday, where he unabashedly unveiled the Trump administration’s “parting gifts to the Israeli right,” is the latest case in point – and a particularly harmful one at that.

Speaking from the illegal West Bank settlement of Psagot, Pompeo announced two new policies. The first was the State Department’s designation of products made in West Bank settlements as being “Made in Israel,” which now paves the way for US approval of Israel’s formal annexation of Area C of the West Bank.

The second gift came with this announcement:

As we have made clear, anti-Zionism is anti-Semitism.  The United States is, therefore, committed to countering the Global BDS Campaign as a manifestation of anti-Semitism.

Pompeo’s statement further directed the Office of the Special Envoy to Monitor and Combat Anti-Semitism “to identify organizations that engage in, or otherwise support, the Global BDS Campaign… to ensure that their funds are not provided directly or indirectly to organizations engaged in anti-Semitic BDS activities.” In a joint statement with Israeli Prime Minister Netanyahu, Pompeo put a finer point on his intentions:

“Look, we want to stand with all other nations that recognize the BDS movement for the cancer that it is. And we’re committed to combating it. Our record speaks for itself. During the Trump administration, America stands with Israel like never before.”

While there is clearly much to parse here, I’d like to unpack Pompeo’s pronouncement that “Anti-Zionism is Anti-Semitism.”

When considering the implications of this new policy, it’s essential to note that Mike Pompeo himself is a fervent Christian Zionist who adheres to an eschatological ideology that seeks a Jewish return to the Holy Land as a precursor to the apocalypse and the Second Coming of the Messiah. Pompeo has in fact, made no secret of his extreme religious beliefs. In 2015, when he was a congressman, he uttered these immortal words from the pulpit of a Kansas church:

We will continue to fight these battles. It is a never-ending struggle. Until that moment … until the Rapture be part of it, be in the fight.

I’ve written a great deal about Christian Zionism and it’s influence within the Trump administration before, so I won’t go into great detail here about this dangers of this extreme religious ideology. For now, I’d just like to contextualize Pompeo’s presumptuous equation of Anti-Zionism = Antisemitism with a few points:

• Zionism does not equal Judaism. In fact, Zionism is not an exclusively Jewish movement. It is rather, a fundamentally interfaith movement “that has informed and propelled Christian Zionists into the very halls of power.”

• There are far more Christian Zionists in the world than Jewish Zionists (or Jews for that matter). There are 9 million members of the organization Christians United for Israel alone. While American Jewish attachment to Israel is declining, Evangelical Christian support is growing significantly.

• Christian Zionism is itself an antisemitic religious ideology that objectifies the Jewish people as pawns in a cosmic drama that seeks to further the coming of the Christian messiah.

• There has always been principled Jewish opposition to Zionism.

• There are increasing numbers of Jews who support BDS as an expression of intrinsically Jewish values.

We should make no mistake: even if they are no longer in the administration, the threat of this Christian extremist movement will remain very real. But as ever, for Palestinians and those of us who stand in solidarity with them, the struggle will continue – no matter who happens to live in the White House.

Peter Beinart Crosses Over: On Game Changers and Historic Injustices

.

photo: Flash90

It’s fair to say that Peter Beinart’s recent article for Jewish Currents, in which he publicly announced his abandonment of the two-state solution, represents something of a milestone in American discourse on Israel-Palestine. As a well-known political thinker and commentator, Beinart’s ideas carry a great deal of weight in the liberal Jewish establishment. His 2010 article in The New York Review of Books, “The Failure of the American Jewish Establishment” and his subsequent book, “The Crisis of Zionism” were widely read and touted as critical cautionary manifestos for the American Jewish community. For years he has positioned himself on the left edge of the Liberal Zionist camp, and has regularly sounded warnings about the increasingly illiberal nature of Israel’s actions. It is thus hugely significant that he has now officially crossed a red line (his term) by so publicly and openly declaring the two-state solution to be dead.

Indeed, many are saying that his article is a game changer. Mondoweiss editor Phil Weiss, pointing to Beinart’s “prominent stature in liberal Jewish communal life,” wrote that he now  “joins a list of liberal Zionists who have abandoned the two-state solution,” predicting that “his joining that list means it is only going to grow.” Liberal commentators are likewise singing its praises;` the New York Times’ Michelle Goldberg called it “brave and persuasive” and Vox editor Matt Yglesias claimed it has now “widened the boundaries what is acceptable on Israel/Palestine.”

In his Jewish Currents article, (which the New York Times published today in a much shortened version under the headline, “I No Longer Believe in a Jewish State“), Beinart begins by describing how central Zionism has been to his Jewish identity. With sadness, he notes that “with each passing year, it has become clearer that Jewish statehood includes permanent Israeli control of the West Bank.” He continues:

The painful truth is that the project to which liberal Zionists like myself have devoted ourselves for decades—a state for Palestinians separated from a state for Jews—has failed. The traditional two-state solution no longer offers a compelling alternative to Israel’s current path. It risks becoming, instead, a way of camouflaging and enabling that path. It is time for liberal Zionists to abandon the goal of Jewish–Palestinian separation and embrace the goal of Jewish–Palestinian equality.

Beinart does not formally break with Zionism, however. He claims that the “essence of Zionism is not a Jewish state in the land of Israel,” but rather, “a Jewish home in the land of Israel, a thriving Jewish society that both offers Jews refuge and enriches the entire Jewish world.” Unfortunately, Beinart writes, such a “Jewish home” is impossible under the classic two-state solution model, which he now declares “dead” because it “requires subjugating another people.” It’s time, he says, to explore new one-state options, “from a confederation to a binational state.”

To drive his point home, Beinart invokes the history of Rabbi Yochanan ben Zakkai, who, in 70 CE, changed the paradigmatic nature of Judaism itself from animal sacrifice to prayer/study after the destruction of the Temple in Jerusalem. So too, Beinart writes, “our task in this moment is to imagine a new Jewish identity, one that no longer equates Palestinian equality with Jewish genocide. One that sees Palestinian liberation as integral to our own.”

Beinart then goes on to write a long, impassioned and impressively researched essay on how this new one-state paradigm might be realized, quoting a number of Palestinian activists and thinkers including Ali Abunimah, Walid Khalidi, Edward Said and Yousef Munayyer. He ends up advocating for a binational state using Belgium and Northern Ireland as potential models: a “democratic Israel-Palestine” that would ” protect not merely individual rights but national rights as well,”

He concludes his essay with this moving paragraph:

Imagine a country in which, at sundown on the 27th of Nissan, the beginning of Yom HaShoah—Holocaust Remembrance Day—Jewish and Palestinian co-presidents lower a flag in Warsaw Ghetto Square at Yad Vashem as an imam delivers the Islamic du‘a’ for the dead. Imagine those same leaders, on the 15th of May, gathering at a restored cemetery in the village of Deir Yassin, the site of a future Museum of the Nakba, which commemorates the roughly 750,000 Palestinians who fled or were expelled during Israel’s founding, as a rabbi recites El Malei Rachamim, our prayer for the dead. 

I agree with those who believe that this article is powerful and significant. It may well represent a tipping point – and to the extent that his primary audience is his fellow Liberal Zionists, this is all to the good. But without denying what Beinart’s article represents, I remain troubled by his essential analysis. In the end, I believe the very framing of his essay ultimately compromises his brave vision of “a Jewish home that is a Palestinian home, too.”

Beinart’s article is at its heart a political argument. And as such, it locates the central issue of the “conflict” as the failures of the peace process, which he largely places at the door of successive Israeli governments. However, while the injustices of the peace process were undeniable, nowhere does Beinart mention a deeper and more fundamental injustice: i.e., the Nakba itself. In fact, throughout this long and powerfully argued manifesto, Beinart never once states that Jewish statehood resulted in the dispossession and ethnic cleansing of the Palestinian people – a dispossession that is in fact ongoing even now.

In a very telling sentence, Beinart writes “averting a future in which oppression degenerates into ethnic cleansing requires a vision that can inspire not just Palestinians, but the world.” Whether inadvertently or not, he treats ethnic cleansing as something we must forestall in the future, not something that has been very much ongoing since 1948. And therein lies the problem: such an attitude betrays a mindset that views this issue as a political conflict to be solved, not a moral injustice to be confronted. 

In the end, however, both of these things are intrinsically connected. There can be no political solution without a restorative/reparative process through which Israel ends its oppression of the Palestinian people and formally admits to the historic wrongs it has committed against them. For a contemporary model, we have to look no farther than South Africa and the creation its Truth and Reconciliation Committee. It would have been unthinkable to pretend apartheid could have been dismantled without such a process. And while it was by no means perfect or completely successful, South African leaders understood that there would never been any hope for reconciliation if white South Africans did not engage in some form of political confession and repair.

I am struck that Beinart chose to end his article with poetic images of reconciliation, in which Palestinians and Jewish Israelis mourn the dead of the Nakba and the Holocaust respectively. But it is deeply problematic to leap to such a vision without honoring the difficult and painful process of restorative justice that would make it at all possible. Even more problematic is Beinart’s juxtaposition of the Nakba – a wrong perpetrated by Israel against Palestinians – with the Holocaust: a wrong committed against European Jewry that had nothing to do with the Palestinian people. To be sure, the legacy of the Holocaust is a complex and painful one – but it is difficult in the extreme to share Beinart’s hope in this restorative vision if he is unable to admit the need for a restorative process at all.

I know that for Liberal Zionists, defining Israel’s birth with the ethnic cleansing and dispossession of another people is very likely a bridge too far. It might well be that Beinart made a conscious calculation that if he was to reach his desired audience, he would not be able to go there in this particular essay. But in the end, if there is to be a just and sustainable peace in Israel/Palestine, this essential injustice will sooner or later have to be confronted.

In the end, Liberal Zionists will not only have to give up on the two-state solution, but on the myth of innocence at the heart of political Zionism itself. I’m not sure that this is a place Liberal Zionists, including Beinart, will ever be able to go – but if and when that happens, what a brave step that would be.

Israel’s Annexation is Just the Tip of the Iceberg

GettyImages-1213058193-e1589916345215

photo: Emmanuel Dunand/AFP via Getty Images

The day of Israel’s annexation of major West Bank settlement blocs has now come and gone. But while it didn’t actually happen, it’s not quite time to breathe a sigh of relief.  The Israeli government has made it clear that annexation plans are continuing apace and has now moved the deadline to later this month.

There’s so much to say about Israel’s plans to extend its sovereignty over major portions of the West Bank. For my part, I anticipated the response of the American Jewish communal establishment with particularly morbid fascination. How would these organizations, hardwired to defend Israel’s actions at all costs, possibly respond to what most would consider to be a patently immoral and undemocratic political move? As it would turn out, their contortions were truly something to behold.

The American Jewish Committee, true to form, doubled down unapologetically. In an article for the Times of Israel, AJC’s Chief Policy and Political Affairs Officer openly stated that when annexation came to pass, “we will make the strongest possible case for a decision reached by an elected Israeli government and supported by Israel’s (and anyone’s) most powerful partner, the United States.” In its FAQ sheet, the Jewish Federations of North America attempted to explain the nuanced differences between “annexation” and “applied sovereignty.” And the Anti-Defamation League, in a leaked internal memo, tellingly agonized over how they might “find a way to defend Israel from criticism without alienating other civil rights organizations, elected officials of color, and Black Lives Matter activists and supporters.”

In the end, the tortured moral/political posturings of these Jewish establishment institutions didn’t really surprise me all that much. They are who they are. But it was much more troubling to read the responses of the “liberal” institutions of the American Jewish community, who continue to enable Israel’s institutional oppression of Palestinians by trotting out their increasingly meaningless talking points of “Jewish and democratic” and “two-state solution” while consistently expressing little to no concern for the well-being of Palestinians themselves.

The Union for Reform Judaism began its statement by announcing its bona fides as “a proud Zionist movement.” It went on to express concern that annexation would “create significant diplomatic risks for Israel, jeopardize Israel’s security, jeopardize North American strategic interests,” and “repudiate the two-state solution.” In a particularly delicate turn of phrase, the URJ mentioned its potential “deleterious impact on the Palestinian people.” Even here, however, the issue was not Palestinian human rights per se, but Israel’s “moral standing,” which depended on “its commitment to ensuring that Palestinians do not live as second-class citizens.”

Another statement, signed by the ten members of the “Progressive Israel Network” (a coalition that includes J Street, the New Israel Fund, Truah, Americans for Peace Now, and my denomination, Reconstructing Judaism) pointed out that annexation would be counter to international law, endanger the well-being of the Palestinian Authority and harm the US-Israel relationship. Carefully avoiding use of the word “apartheid,” the statement expressed concern that annexation “would enact an institutionalized, formal system of discrimination between two ethnic-national populations, both living in the same territory, with each governed by a separate set of laws.”

I’ll confess that when I first heard of the unity government’s plans for annexation, I had a glancing thought that we’d finally arrived at a “moment of truth” for the American Jewish community. I immediately thought better of it, of course. As a former liberal Zionist myself, I’m very familiar with the “window is closing on the two-state solution” trope. It’s a desperate and hollow ploy, designed to avoid facing (or distract attention away from) the hard truth that one-state apartheid has been the reality in Israel/Palestine now for decades. Palestinian activist/scholar Yousef Munayyer put it well in a recent post for +972mag: “Contrary to the popular narrative, annexation will not kill the two-state solution — you cannot kill something that has long been dead. Rather, annexation is dragging and displaying the two-state solution’s corpse before the world.”

So here’s the thing: for years I’ve harbored the assumption that one day the time would come when these liberal Zionists organizations would finally say enough is enough. There is no way Israel can possibly be “Jewish and democratic.” The two state solution is a pipe dream that will only enable further oppression on the ground. The only answer is to give up on the notion of Jewish political nation statehood and advocate for full equality for all who live between the river and the sea.

But no more. I cannot honestly imagine any political event in Israel that would cause these so-called “progressive” Jewish institutions to ever cross this rubicon. Does anyone honestly believe the URJ, who defines itself as a “proud Zionist movement” will ever advocate for one democratic state of all its citizens in Israel/Palestine? Can we truly envision J Street or Americans for Peace Now, organizations that stake their very existence on a “Jewish and democratic” state of Israel, pulling their support for a Jewish state because it has finally become too undemocratic for them?

I have no doubt that when Israel does finally announce its formal annexation, these organizations will move the goalposts yet further down the road. They will studiously avoid use of the word apartheid while implying it could still happen if Israel does not change its ways. It will continue its warnings that Israel’s democracy is under threat, even as its institutional oppression of Palestinians continues to remain so tragically obvious for the world to see.

Consider this: while these organizations agonized over the issue of annexation, the UN Office for the Coordination of Humanitarian Affairs (UNOCHA) released a report that revealed the Israeli military had demolished at least 70 Palestinian buildings in the West Bank during the first two weeks of June, displacing 90 Palestinians. This represented a 250% increase over the weekly average of home demolitions since the beginning of 2020. It was also reported that the during this period the Israeli military forced 20 Palestinian households in East Jerusalem to knock down their own newly-built homes themselves.

This, to put it plainly, is annexation. Annexation is an institutional process by which Israel dispossesses Palestinians so that it can maintain a demographic advantage on land it has long sought to control. Annexation is not a line to be crossed by the Israeli government sometime down the road. It has been happening since 1948 and it is happening right now. And it will continue to happen until the racist system that enables it is finally dismantled.

I know this sounds harsh – perhaps terrifyingly unthinkable – to many in the American Jewish community. But in this powerful political moment, it should be clearer than ever that equity, justice and rights for all people will only happen when we honestly reckon with the legacy of institutional racism. So yes, let’s protest annexation. But let us also commit to fundamentally changing the structures that have been enabling it for far too long. 

Longing for Return: Rabbi Alissa Wise’s Tribute to Tzedek Chicago

4614A1D6-D6E1-46FE-A55F-1683BA717AB3_1_201_a

Here are the words of tribute that were offered by Rabbi Alissa Wise at Tzedek Chicago’s recent 5th anniversary celebration. Alissa is my dear friend and colleague and currently serves as the Acting Co-Executive Director of Jewish Voice for Peace. 

Her remarks were made during the havdalah ceremony that marks the end of Shabbat. As everyone who was there will attest, it was a moving, memorable and joyous evening. 

Havdalah means separation – but also difference. So let us make this community different and new through this ritual of Havdalah, ushering you all into a new moment as you head into your next chapter. Let’s think of tonight as one big moment of l’chayim to all that makes Tzedek Chicago different and for the incredible contributions you are making to the future of Judaism in the US and beyond.

This past week we welcomed the month of Adar, famous as a time for us to increase our joy and to celebrate of the topsy-turvy holiday of Purim. The Talmud teaches “just as in Av, our joy decreases, in Adar, our joy increases.” Leave it to Judaism to mandate joy! it doesn’t come easy for a lot of us and for good reason. So thank you, Tzedek, for ensuring we got some joy tonight. Living our best Adar lives!

Tonight is a special moment of joy for me – to be able to bask in this groundbreaking synagogue, to schep naches and to kvell about Brant Rosen, my rabbinic partner in crime. This is also the first invitation I have had during my nine years at Jewish Voice for Peace to speak at synagogue. And tonight, my co-Executive Director Stefanie Fox is delivering a keynote at the annual gala for Kadima synagogue in Seattle led by JVP rabbinical council member David Basior – also a sign of the times. It means so much to be here. More Adar joy!

Tonight’s celebration is for all of us who imagine the end of Zionism and the rise of a Judaism that is, as it has been for millennia, a tradition of wrestlers, questioners and seekers: marking time by the rhythms of the moon, cycling through, again and again the ancient stories passed down to us from generation to generation, while at the same time telling our own.

This celebration tonight is in honor of a Judaism that is a framework for a vibrant inner ethical life that enables a relentless, resilient spirit of passion for justice for all people. A Judaism that understands and reckons with the trauma in our lines, the violence our ancestors have wreaked. The wrongs – and our response in honor of that history and in deference to it. It doesn’t hold us back, rather it inspires and enlivens us. While we are accountable to it, we are not laden by it.

I believe the liberation for all people that binds this community together is inevitable. This celebration tonight truly feels like an evening many will point to as the beginning of this new era – that a congregation can grow and thrive outside Zionism may not surprise us in this deli, and this is just the beginning.

I am not going to lie: I am deeply concerned with what happens for the majority of Jews who still currently hold to Zionism as the main way they identify as Jews. As Zionism and Israel evolve into a place of democracy, justice, dignity, and freedom for all the people that live there, it will be a trauma for many Jews, no question. That is why it is so critical that diasporic Jewish communities thrive and imagine and build spaces for all to come into when that break happens.

Our tradition can actually teach us in this process – both for ourselves and for Palestinians with whom we struggle in solidarity.

On the first day of my rabbinical school course on rabbinic civilization, in a course that explored the social and cultural surroundings of rabbinic literature, the professor assigned readings from a collection of talks given in the 90s at the NY Public Library on the concept of Exile. Called “Letters of Transit,” these writings were essential to understanding the emotional and psychological state of the Talmudic rabbis.

The essays brought to vivid life the profound, all-encompassing sense of loss that permeated the psyche of the Talmudic rabbis, and therefore our liturgies today. With an unquenching thirst, they pined for a rebuilt temple and the end to exile. Little did they know that in that yearning, they were creating the scaffolding for our religious and cultural heritage: an enduring heritage that has manifested differently throughout the world in countless ways, enduring despite expulsions, genocide, colonialism and extractive capitalism. The Judaism we practice today began in their imaginations and from their longing. And baked deeply into it is a profound sense of loss and torment at being in exile.

There is something really powerful in their chaotic, terse, neurotic text that resonates for me deeply as a Palestine solidarity activist: it is their dream of return. I have found that reading the rabbis is an important fuel for my activism. I feel my empathy and ability to relate to the desire and dreams of return that I hear from Palestinians more deeply by immersing in their world – and likewise a celebratory embrace of Diaspora. I learn from that longing for return that emerges from every page of Talmud.

In one of the writings from that book, Andre Aciman, a Jew from Alexandria, Egypt reflected on the comfort of a park in Manhattan where he often went to sit and ponder and yearn and feel his exile. He identified a feeling of being lost in the world as a state of exile, but he also found comfort in the park – in “being lost in the same place every year.” He begins the story with alarm – this precious park is being torn up, and was now a chaotic, hazardous construction site. But at the end the park was just being rehabbed – its statue was removed to be restored, the benches to be replaced, the walkways to be made more accessible.

It made me think of our Torah and holiday cycle and the spaces and communities we build to revisit them together year after year. What a tremendously generous and loving gift you are giving to yourselves and each other in creating a space to get lost and be lost in year after year. If we are open to it, diaspora expands the idea of home. It invites a more responsible relationship with the planet. It not only rejects but renders meaningless borders and technologies of separation.

As an example, let’s look to how the Talmudic rabbis engaged with the upcoming holiday of Purim as their discussion of it is illuminating the mindset of exile and the possibilities of diaspora. Some important backstory/context: During Purim, the liturgy does not include the reciting of Hallel – the collection of psalms of praise and joy that are included in the liturgy at the pilgrimage festivals and other holidays commemorating miracles.

In the tractate of Talmud called Megillah, the rabbis ask: if we say Hallel for going from slavery to freedom during Passover, why not for going from death to life in Purim? The first answer offered: because the miracle of Purim took place outside of Eretz Yisrael.

Things are already interesting for us, right? It is important to note here that we must be careful to not read this a-historically and assign Zionism to this line of thinking. Eretz Yisrael, as your core value of “a Judaism beyond nationalism” notes, has played an important role in Jewish tradition, liturgy and identity. I believe it is both possible and a sacred responsibility of ours to confidently and ethically relate to land without bringing to it a colonialist or extractive or violent ownership. How radical this would be for our planet as it undergoes climate catastrophe!

OK, so the miracle took place in diaspora, no Hallel, the first rabbinic voice offers. But another rabbi challenges this by pointing out that Yetziat Mitzrayim – the Exodus from Egypt – also took place outside Eretz Yisrael! And here it is important to also note that Mitzrayim was likewise exile. Eretz Yisrael was not just the promised land for the Israelites who fled from slavery to freedom, but was the original home of their ancestors who fled that place due to famine. It already was special before Mitzrayim.

Then another rabbi retorts: well, that was before entering Eretz Yisrael, so it doesn’t count – but miracles that take place after we entered Eretz Yisrael are not valid for singing Hallel. So this is interesting: in some ways the rabbis forget that the exile they were suffering through and their yearning was for a second return – because it was after the Exodus that the Israelites were led to Eretz Yisrael by God’s hand and will. And it was there that the Temple stood.

And though this position is what was held – that it is not traditional to recite Hallel on Purim – the dialogues closes with a final dissenting opinion– Rav and Rav Nahman both agree that after the exile, all lands are again fit for reciting Hallel for miracles that happen with them.

A Judaism beyond Zionism for today shares this same Torah: a miracle is a miracle. Praise is praise. All land is sacred, all people are holy.

As the late activist, writer, feminist Melanie Kaye Kantrowitz wrote:

Celebrating dispersion, Diasporism challenges the Edenic promise: once we were gathered in on our own land, now we are in exile. What if we conceive of diaspora as the center: an oxymoron, putting the margin at the center of a circle that includes but does not privilege Israelis?

I love this idea of diaspora as the center. Imagine what would be possible if we were to flip it all around: that the multitude of Jewish experiences, languages, rituals made up the bubbling, expansive center of Jewish identity. What then?

We have it all over our tradition already: think of the tabernacle that traveled wherever the Israelites went during their wanderings in the wilderness. Think of the home rituals of Hanukkah, Shabbat and Pesach. The moon guiding our months and holidays, the sun beginning and ending our days. The moon and sun belong to our planet and to all beings.

And yes, there will still be that nagging feeling of loss and that’s OK. In his memoir “Out of Egypt,” Andre Aciman wrote:

Why spurn my home when exile is your home?
The Ithaca you want you’ll have in not having.
You’ll walk her shores yet long to read those very grounds,
kiss Penelope yet wish you held your wife instead,
touch her flesh yet yearn for mine.
Your home’s in the rubblehouse of time now,
and you’re made thus, to yearn for what you lose.

This is the project I see in Tzedek: a place to be lost. A place to accept and expect and embrace that feeling of loss. To nurture and support Jews ready to embrace and envision a world without Zionism. Those who are at that place now and those that will be in the coming months and years

It must also a place that can provide safety to ask and answer the hard questions we need to ask to be as creative, emergent, visionary partners and organizers. For example, in what ways as Jews who are in solidarity with Palestinians in their demands of not just rights but return – how are we healing ourselves and our past through this work? How much does it quench your longing for home and an end to exile to imagine a free Palestine?

How ready are you to be the majority voice in the Jewish community in a post-Zionist era? How will you embrace and nurture and care for the minority, fringe voices?

Already Tzedek is at a place of enormous power. I want to invite you to let it. Let this struggle heal you. Let it transform you. Let Tzedek be a place that you all tend to in order to do this critical work. Let yourselves indulge in it. Demand in it all you need and more! Let it be a place where you can be vulnerable and show your hurt, feel your loss. let it seep out, let it heal not just ourselves but everyone. Let it inform how we respond to antisemitism and Islamophobia, to racism and transphobia. Let the end of exile for Palestinians take an edge off that stubborn feeling of loss within us. Let your project be a way to do the holy work of remembrance and return.

And as you all know, your leader here at Tzedek is an ideal guide for you on this path. Brant: you are doing an incredible job at being the best Brant Rosen you can be. This celebration is not about you, it is about Tzedek, but please indulge me for a moment.

You and I have had such an incredible relationship, Brant. We are colleagues, comrades, friends, confidantes, and mentors to each other. When I was a rabbinical student figuring out how in the heck to get ordained as an out, queer anti-zionist, you sought me out to learn from and with me.

I recall that it all begin in 2007 at the Reconstructionist Rabbinical Association conference in Florida, where we spent countless hours talking about the limits and failures of Zionism, the stranglehold it has on the Jewish community. You taught me how to live in the real world of Jewish institutional life and how to not let that restrict or define you. I invited you in to the urgent obligation of challenging Zionism despite the costs it will mean to our professional lives.

In the years I have known you Brant, I have been floored by your willingness and capacity to face and feel the loss you feel. This is part of what makes you such an incredible rabbi for our time. You know how to feel the pain and the loss of our exilic condition. And you know how to then take the next, most courageous step – to change your life, take a stand, vision forward, refuse to accept.

Brant you are Nachshon. You are willing to the step that to so many seems foolish and dangerous, only to see that a beautiful miracle awaits if you have the courage and chutzpah to not just believe but to act. It has been an honor to walk beside you Brant on this journey away from Zionism and toward the fulfillment of your highest spiritual and rabbinic calling by realizing Tzedek Chicago with all of you.

As a leader of an organization myself, I know it is a mistake to give all the credit to the paid leadership. Each and every one of you is making a contribution to a future of Judaism we can all be proud of. It is because you want it, you are willing to work for it, you demand it, you need it, because you love Judaism and Jewishness.

Look around – here we are in this Ashkenazi-inspired deli in public celebration of our tradition and the future of not just Jews but everyone. It is in this bold commitment to safety through solidarity that we’ve been taking to the streets that we separate from the Jews-only logic of Zionism.

The enormous and generous contribution Tzedek Chicago is making to the future of Jewish life – not just in the US but worldwide – is simply incredible. You are a model of a thriving Jewish diasporic community. I am so so grateful. Thank you, thank you, thank you Tzedek Chicago. May you go from strength to strength!

On Hanukkah, Let’s Rededicate Our Commitment to Environmental Justice

2019_1222-hannukah-2400x1606

TOMERTU / SHUTTERSTOCK

Cross-posted with Truthout

The central story commemorated on Hanukkah comes from books 1 and 2 Maccabees, which tells of a small group of Jews in the land of Israel that fought to liberate their community from the increasingly oppressive reign of the Seleucid empire. Under Antiochus IV Epiphanes, the empire had imposed their Hellenistic culture upon the Jewish community; in 167 BCE, Antiochus intensified his campaign by defiling the temple in Jerusalem and banning Jewish practice. The Jewish band known as the Maccabees subsequently waged a three-year campaign that culminated in the cleaning and rededication of the temple and ultimately, the establishment of the second Jewish commonwealth.

The meaning of Hanukkah has historically been understood and interpreted in many different ways by Jewish communities throughout the centuries. For the rabbis of the Talmud, who sought to downplay the militarism and violence of the story, the holiday is emblematic of God’s miraculous power, symbolized famously by the Talmudic legend (quoted above) of a miraculous cruse of oil in the rededicated Temple that lasted for eight days. The Zionist movement and the state of Israel celebrate Hanukkah as a nationalist holiday, glorifying the Maccabees’ military struggle for political independence. In many nations throughout the Jewish diaspora, the festival is often understood as an expression of Jewish minority pride and a celebration of religious freedom.

More recently, some American Jewish religious leaders have been reinterpreting Hanukkah as a holiday of sacred environmental concern, framing the legend of the oil as a lesson about the importance of energy sustainability. Jewish environmental activist Rabbi Arthur Waskow, for instance, has proposed observing “Eight Days of Environmental Action” during Hanukkah, suggesting that the legend “is a reminder that if we have the courage to change our lifestyles to conserve energy, the miracle of our own creativity will sustain us.” The website of the Reform movement’s Religious Action Center (RAC) now devotes an entire section to “Green Resources for Hanukkah.” The Jewish environmental organization Hazon also offers extensive resources for the holiday, including “10 Ways to Make your Hanukkah More Sustainable.”

While these new approaches are certainly meaningful as far as they go, it is worth questioning why the environmental dimensions of Hanukkah must begin and end with green personal behaviors. Given that the festival celebrates a struggle for liberation, Hanukkah also offers us a powerful opportunity to highlight and celebrate the emergent global movement for environmental justice.

This connection is particularly relevant since this struggle is unfolding in critical ways in the land where the Hanukkah story actually took place. In fact, the state of Israel has a well-documented history of monopolizing and exploiting the natural resources of historic Palestine — all too often at the expense of the Palestinian people themselves. If we are truly serious about celebrating Hanukkah as a “green holiday,” we should also use these eight days to shine a light on the myriad environmental injustices being committed in Israel/Palestine — and further, to rededicate ourselves to the movement for environmental justice there and around the world.

“Green Colonialism” in Israel/Palestine

Environmentalism has always been central to the myth of Zionist pioneers who described themselves as having “greened the barren desert” of Palestine. Like many of my generation who came of age in American Jewish religious schools, I well remember being taught that helping the Jewish National Fund (JNF) plant pine trees in Israel was an act of almost sacred significance. Like generations of Hebrew school students before and after us, we were encouraged to regularly put coins in the iconic blue-and-white JNF collection boxes and were given certificates as gifts whenever a tree was planted in our honor or for a special occasion.

The reality beneath this mythos, however, reveals a much more problematic and troubling history. We didn’t learn the crucial colonial goal behind the JNF’s forestation policy throughout Palestine — that the widespread planting of pine groves and forests was instrumental in the dispossession of Palestinians. We certainly didn’t learn about Yosef Weitz, director of the JNF from 1932 to 1948, who was a primary architect of the Zionist policy of Palestinian Arab “transfer,” often advocating for this policy openly and unabashedly.

At a meeting of the Transfer Committee in 1937, for instance, Weitz stated:

The transfer of Arab population from the area of the Jewish state does not serve only one aim — to diminish the Arab population. It also serves a second, no less important, aim which is to advocate land presently held and cultivated by the Arabs and thus to release it for Jewish inhabitants.

It is now known that pine forests planted by the JNF were widely used as national and recreational parks to hide the remains of destroyed Palestinian villages and neighborhoods that were depopulated by force in 1948. According to scholars Ilan Pappé and Samer Jaber, “covering ethnic cleansing with pine trees is probably the most cynical method employed by Israel in its quest to take over as much of Palestine as possible with as few Palestinians in it as possible.” The Israeli organization Zochrot estimates that “more than two-thirds of [JNF] forests and sites — 46 out of 68 — conceal or are located on the ruins of Palestinian villages demolished by Israel.”

In a recent conference call sponsored by Jewish Voice for Peace (JVP), journalist/activist Naomi Klein referred to this practice as “green colonialism,” pointing out that “the use of conservation and tree planting and forest protection as a tool of settler colonialism is not unique to Israel” and that “the creation of state parks and national parks (in North America) are seen by Indigenous people in these settler colonial contexts in similar ways.” According to Klein, “there is a long and ongoing history of conservation … where the land is declared a park and the traditional inhabitants and users of the land are locked out.”

The cumulative environmental impact of nonindigenous pine trees throughout historic Palestine has been devasting. European pines, which were consciously planted to evoke the memory of the forests familiar to Zionist settlers, have largely failed to adapt to the local soil, requiring frequent replanting. As they have aged, non-native pines also have demanded more and more water, rendering them more vulnerable to disease. Moreover, falling pine needles have acidified the soil, inhibiting the growth of native species.

This practice, coupled with the steadily soaring temperatures in the region, has increasingly led to devastating forest fires such as the Carmel wildfire in 2010, estimated to be the worst in Israel’s history. Given its grievous environmental impact, the 2010 fire subsequently precipitated a widespread reassessment in Israel of early Zionist tree-planting policies. In 2011, Yisrael Tauber, director of forest management for the JNF, grudgingly admitted, “Planting is still important, but in many cases we have to make a kind of change in our consciousness.…We are now building sustainable forestry after these pioneering pines did a wonderful job for the first generation.”

Of course, given the rising threat of the global climate crisis, this admission arrives as too little, too late. Increasingly dangerous conflagrations are now a regular occurrence throughout Israel; this past summer, three simultaneous wildfires necessitated the evacuation of hundreds of residents across the country. This trend is particularly ominous given that this region is among the hardest hit by the climate crisis. At the UN Climate Conference in Madrid this month, the Israeli Ministry of Environmental Protection issued a report listing a number of devastating projections, including an expected rise in the risk of natural disasters.

“Water Apartheid” in the West Bank

The struggle over water resources is another important example of historic and ongoing climate injustice in Israel/Palestine. Israel has almost complete control over water sources in the region, a monopoly the human rights group Al-Haq refers to as “water apartheid.” According to Amnesty International, Palestinian consumption in the Occupied Palestinian Territories is about 70 liters a day per person (well below the 100 liters per capita daily recommended by the World Health Organization) whereas Israeli daily per capita consumption is about 300 liters. In some rural communities, Palestinians survive on 20 liters per day.

Those who visit the West Bank cannot help but be struck by the sight of Israeli settlements, with lush, well-watered lawns looming over Palestinian towns and villages surrounded by rocky soil and sparse vegetation. This is largely due to the fact that Israel uses more than 80 percent of the water from the Mountain Aquifer, the only source of underground water in the West Bank, as well as all of the surface water available from the Jordan River, which is completely denied to Palestinians.

As a result of this inequitable system, some 180,000 to 200,000 Palestinians in rural communities have no access to running water. In towns and villages which are connected to the water network, water rationing is common, many Palestinians have no choice but to purchase additional supplies from mobile water tankers which deliver water of often dubious quality at a much higher price. (The Mountain Aquifer, one of the most valuable natural resources in the region, is situated almost completely east of the Green Line, a key factor in Israel’s inexorable annexation of the West Bank.)

Over the years, Israel’s over-pumping of underground aquifers has lowered the groundwater table below sea level and caused saline water intrusion in many areas. The average flow of the Jordan River has been decreasing dramatically and has become so polluted by Israeli settlement and industry run-off that it was declared unsafe for baptism by Friends of the Earth Middle East in 2010 (known today as EcoPeace Middle East). The Dead Sea has shrunk into two separate and rapidly evaporating bodies of water, increasingly polluted by Israeli companies that pump out its salts for cosmetic products.

Environmental Injustice in Gaza

When it comes to Gaza, Israel’s crushing 12-year-old blockade has almost completely depleted the supply of drinkable water for the nearly 2,000,000 Palestinians who live in this small strip of land. Gaza’s only water resource, the Coastal Aquifer, is insufficient for the needs of the population, and Israel does not allow the transfer of water from the West Bank to Gaza. In the meantime, the aquifer has been steadily depleted and contaminated by over-extraction and by sewage and seawater infiltration, and 97 percent of its water has been contaminated and unfit for human consumption.

Stringent restrictions imposed in recent years by Israel on the entry into Gaza of material and equipment necessary for the development and repair of infrastructure have caused further deterioration of its water and sanitation situation. For the past several years, sewage has been flowing into the Mediterranean at a rate of 110 million liters a day. At present, 97 percent of Gaza’s freshwater is unsuitable for human consumption and only 10 percent of Gaza’s residents have access to safe drinking water.

However, as is invariably the case with issues of environmental injustice, what goes around comes around. This past June, EcoPeace Middle East reported that the collapsing environmental situation in Gaza was creating a “national security risk” to Israel, warning that “the collapsing water, sewage and electricity infrastructure in the Gaza Strip pose a material danger to (Israel).” In a particularly perverse example of victim-blaming, the Israeli military recently urged the World Health Organization to condemn the “ecological catastrophe” caused by the burning of tires by Palestinians on the border during the weekly Great March of Return protests.

In addition to water pollution, there have also been reports of rapidly increasing soil contamination due to Israel’s regular military assaults on Gaza. According to a report by the New Weapons Research Group, Israeli bombings in Gaza Strip have left a high concentration of toxic metals, such as tungsten, mercury, molybdenum, cadmium and cobalt in the soil. These metals can cause tumors and problems with fertility, and they can have serious and harmful effects on newly born babies.

Hanukkah and Global Climate Justice

What does this current environmental reality bode for the future of the Jewish state? British journalist Robert Cohen powerfully concludes that the climate crisis, coupled with Israel’s steady over-exploitation of resources, has functionally rendered Zionism “obsolete.”

“How,” writes Cohen, “can Israel present itself as a Jewish safe haven from a hostile world when its water security is at high risk, crop yields will soon be falling and fires will be raging all year round…? When it comes to climate change, national borders will offer no protection from antisemitism. Climate has no interest in faith or ethnicity or in historical or religious claims to a particular piece of land.”

Cohen’s point can certainly be applied to the world at large. The climate crisis clearly knows no borders. But while no one will ultimately be safe from its devastating effects, we can be sure that the more powerful will increasingly seek to safeguard themselves and their interests at all costs at the expense of the less powerful. Such is the harsh reality of “green colonialism”: as the climate crisis renders more and more of the world uninhabitable, we are clearly witnessing increased state efforts at border militarization, population control and the warehousing of humanity.

What then, is to be done? In a recent op-ed for The Nation, journalist Ben Ehrenreich offered this compelling prescription: “it is time to shout, and loudly, that the freedom of all the earth’s people to move across borders must be at the center of any response to the climate crisis.… If we are to survive as a species, we must know that no boat can save us except the one we build together.” In her JVP presentation, Naomi Klein echoed this challenge in similarly powerful terms:

What is clear is that the space for humanity to live well is contracting…. So, the core question is what kind of people are we going to be as we live in greater density? And if we look to Israel/Palestine, we see a really terrifying example of how to lose your humanity and how to fail to share land — and the monstrousness it requires to fail to share….

This is a global process that is happening now … so we’re going to have to start practicing solidarity and mutual aid. And we’re going to have to practice love and show each other what love looks like in public more and more. Because a lot of people have lost faith that they can do it.

There can be no better Hanukkah message for the 21st century. Given the realities of our current age, the nationalist dimensions of the holiday are not merely irrelevant, but dangerous. In the words of poet/liturgist Aurora Levins Morales, “this time it’s all of us or none.” If Hanukkah is to be a true celebration of environmental justice, it must become a “rededication” to fight for a more universal vision of liberation, for a world of solidarity, mutual aid and open borders.

Or to put it another way, the Maccabees’ struggle must now be broadened to represent the universal struggle of all who are committed to showing what love looks like in public, for the sake of all humanity. For the age of global climate crisis, the stakes could not be higher.

On Trump’s Executive Order, BDS and the Real Threat of Antisemitism

Donald Trump, Melania Trump

photo credit: AP/Manuel Balce Ceneta

It’s certainly been a strange and surreal week for the American Jewish community. As is all too painfully well known by now, this past Tuesday, the New York Times reported that Donald Trump would sign an Executive Order that would “interpret Judaism as a race or nationality” to prompt a federal law penalizing colleges and universities that failed to protect Jewish students from the threat of BDS activism. This news caused an almost immediate upheaval, with vociferous protest emanating from a wide swath of the Jewish community concerned that this order could easily enable the antisemitic canard of Jewish “dual loyalties.”

While I certainly shared the outrage upon hearing this news, I harbored a deeper concern that I shared on my congregation‘s Facebook group page:  i.e., that the Jewish community was making this issue exclusively about us, ignoring the fact that Trump’s order was ultimately aimed at silencing Palestinians and those who stand in solidarity with them. “As ever,” I wrote:

I would suggest the most important response we can make to this latest cynical maneuver is to redouble our solidarity with the Palestinian people and to rededicate our support of the BDS movement – not merely for the sake of “free speech” but for a free Palestine. We must recommit ourselves to the central goals of the BDS call from Palestinian civil society itself: for a land where all who live between the river and the sea are full and equal citizens.

As it turned out, the New York Times report turned out to be false. The actual text of the Executive Order, which Trump signed at a bizarre White House Hanukkah reception, did not explicitly define Jews as a nationality (though it did rely on Title VI of the Civil Rights Act, which “prohibits discrimination on the basis of race, color and national origin” but not religion). Upon hearing this news, many in the Jewish community seemed to breathe a sigh of relief. Others dismissed the order itself, saying it was just a reaffirmation of the Obama administration’s policy and that “it wouldn’t change much at all.”

Whatever else this might mean, we certainly shouldn’t downplay the threat posed by this cynical Executive Order, which essentially puts into law what Israel advocates and their allies in Congress were unable to do with the stalled, ill-fated “Antisemitism Awareness Act.” Going forward, agencies and departments charged with enforcing Title VI can now “consider” using the International Holocaust Remembrance Alliance’s (IHRA) definition of antisemitism, which was never intended to be used to be enforce standards on college campuses.

There are a myriad of problems with the IHRA definition. In one oft-quoted line, for instance, it prohibits “applying double standards by requiring of it a behavior not expected or demanded of any other democratic nation.” However, as journalist Paul Waldman recently pointed out in the Washington Post, while “someone might apply double standards to Israel out of antisemitism, the idea that doing so is inherently antisemitic is preposterous. We can decry double standards, but people use them all the time in policy debates without being defined as bigoted.” Moreover, Waldman wrote, “‘saying criticism of Israel similar to that leveled against any other country’ is not antisemitic would mean criticisms of Israel would have to meet a higher standard than criticism of other countries or else they’re antisemitic.”

Additionally, the IHRA definition deems it antisemitic to “deny the Jewish people their right to self-determination.” This is a muddy and subjective standard that comes dangerously close to making the fallacious claim that anti-Zionism is synonymous with antisemitism. In fact, there are many different definitions of self-determination other than political nation-statism.  It could well be argued (as I have on several occasions) that the Jewish people have no more inherent “right” to create a political nation state in a specific piece of land than any other people might have – and it is certainly not antisemitic to say so. On the other hand, it would be immensely antisemitic to suggest that Jews do not have a right to self-determination as minority communities of the nations in which they live.

I certainly realize that how events of this past week may have conjured up the the deepest fears of American Jews. And I know full well that we cannot and must not be sanguine about the threat of resurgent antisemitism. But I would also suggest that is critically important that we remember where this threat is actually coming from – and where it is not. Indeed, it is critical to note that while the American Jewish community was tying itself up in knots around the issue of the so-called “antisemitic threat” of BDS on college campuses, four people, including two Jews, were killed in a kosher market in Jersey City, an incident the police is now investigating as a hate crime.

In an age where Jews are being regularly targeted and murdered by extremists, it is not only disingenuous of our government to spend so much time, energy and resources on combatting BDS – a nonviolent movement rooted in human rights for all – it is downright dangerous. It is time to stand down the false and pernicious equation of antisemitism coming from both the “right and the left.” We know full well where the most dangerous and deadly antisemitism is truly coming from – and we need to make this clear to the world in no uncertain terms.

In the end, I believe the most telling commentary on the events of this past week came in an op-ed by Kenneth Stern, one of the authors of the definition of antisemitism used in Trump’s Executive Order. I’ll let him have the last word:

Rather than champion the chilling of expressions that pro-Israel Jews find disturbing, or give the mildest criticism (if any) of a president who repeatedly uses antisemitic tropes, why weren’t those Jewish officials who were present when Trump signed the executive order reminding him that last year, when he demonized immigrants and called them “invaders”, Robert Bowers walked into a Pittsburgh synagogue because he believed Jews were behind this “invasion” of brown people as part of a plot to harm white people, and killed 11 of us?

“Birthday of a World on Fire” – A Sermon for Rosh Hashanah 5780

photo credit: Reuters

One of the signature moments on Rosh Hashanah is the sentence traditionally proclaimed after the shofar is sounded: “Hayom Harat Olam” (“Today is the birthday of the world.”) On Rosh Hashanah, tradition tells us, we celebrate a world reborn, joyfully acknowledging the order and balance of God’s creation and the awesome power embedded deep within it. What better way to celebrate the potential for our own renewal in the year ahead than by looking to a world that renews itself every year according to the sacred rhythms of birth and rebirth?

While I personally find this idea to be among the most profound of this season, I’ll confess, I’ve been struggling with it in recent years. With the hard reality of the global climate crisis hitting home deeper and deeper every year, I find myself asking, what does it mean to gather every Rosh Hashanah to reaffirm creation even as we are literally undoing it?  How can we honestly celebrate the power embedded in God’s world, even as human power is steadily destroying it? Even as the world is literally on fire? To be completely honest, in this era of global climate crisis, I’m not sure the traditional understanding of Rosh Hashanah really makes much sense any more.

And it is indeed a crisis. Many are suggesting, in fact, that we’ve moved beyond crisis and have entered the category of emergency. And we can’t say we haven’t been warned. As far back as 1992, 1700 scientists around the world issued a famous statement called a “warning to humanity,” declaring that we were on a “collision course” with the natural world if we did not “fundamentally change” the way we lived upon it. 

More than 25 year later, almost all of their chilling predictions are now in full swing. Last year, the UN Intergovernmental Panel on Climate Change (IPCC) issued the first in a series of three reports that describe in vivid detail the effects of greenhouse gas emissions throughout the world. The first of three reports, which came out last October, warned that we have only a dozen years to keep global warming to a maximum of 1.5 degrees Celsius beyond pre-industrial levels. If we go up even half a degree beyond this, we will significantly worsen the risks of drought, floods, extreme heat and poverty for hundreds of millions of people. 

However, this was not merely a prediction: the report made it clear that this crisis was already well underway. The world is currently 1.1 degrees warmer than pre-industrial levels. The average global temperature for 2015–2019 is already the hottest of any five-year period on record. The Amazon rainforest, even as I speak now, is still burning. It’s been estimated that we’ve already lost 50% of the planet’s biodiversity in the past four decades. 20% of the earth’s coral reefs have died. The Antarctic ice sheet has lost three trillion tons of ice in the last 25 years. In roughly that same amount of time, the rate of global ocean warming has doubled. Many, if not most, of these losses are irreversible. 

And these losses are increasing exponentially. Every new half degree will cause rapidly increasing and irreversible chain reactions: growing species extinction, greater food insecurity, the disappearance of coastal cities and island nations, increased migration and social conflict, more wildfires and hurricanes, the destruction of polar ice, the loss of entire ecosystems. 

It’s important to note however, that the IPCC report did not conclude that all is lost. The scientists repeatedly stressed that it was still possible to limit warming to 1.5 degrees. But they also made it clear it will take a radical global effort to achieve this goal. Jim Skea, Co-Chair of IPCC Working Group put it this way: “Limiting warming to 1.5°C is possible within the laws of chemistry and physics, but doing so would require unprecedented changes.”

Unprecedented indeed. Given our voracious dependance upon fossil fuels – and the economic interests in the companies that produce them – the hard truth is that we have only twelve years to reverse the growth of global capitalism itself. This is not a radical statement – I’d argue it’s actually quite reasonable under the circumstances. Those who dismiss advocate structural proposals such as the Green New Deal as naive, “pie in the sky” ideas routinely miss this one essential point: we need radical solutions if we are to take on the unfettered economic greed that has brought us to this terrifying moment in human history.

Now I know that many, if not most of you have heard these facts and figures before. But even so, as I pondered what to talk about this Rosh Hashanah, it felt enormously important to me that the findings of the IPCC report be spoken out loud. We need to say them out loud. Otherwise, I’m really not sure if the rest of our prayers really make much sense.

I realize how depressing, how enormous – how terrifying – it is to contemplate all of this. But as we gather for Rosh Hashanah, I really can’t think of a more important issue for us to talk about. And so this morning, I’d like to push a brief pause on our celebration of creation’s power and face the ways we are willfully degrading that power. I’d like to offer a few thoughts on how we might reframe our understanding of this crisis so that we might avoid the inevitable overwhelm, paralysis and despair that comes with it. Ultimately, I suppose, what I’d really like to do is offer a measure of hope in the face of an increasingly hopeless reality. To take our cue from the new year and imagine a world reborn – so that we might feel that much more ready to go forth and actually make it so. 

When most of us confront the overwhelming reality of the global climate crisis, I think we tend to do what comes naturally: we compartmentalize it. We silo it into its own separate category the way we do with so many other complex social issues. We view it as one issue among many in the desperate hope that if we isolate it, we might be able to find a way to somehow address it. 

But in truth, the climate crisis isn’t one issue. In fact, I would say it is in many ways the issue. It’s the one universal issue that connects all others. The changes we are causing to the earth’s temperatures have direct causal relationships to immigration, to human rights, to poverty, to housing, to war, to so many examples of social and political upheaval worldwide. 

So yes, addressing this crisis means we must advocate for policies that will keep global temperatures from reaching the 1.5 mark. But it cannot only mean that. It must also mean that we must stand with the scores of people around the world who are already suffering from the effects of the climate crisis. In the end, there is really no contradiction between working for justice and climate activism. They are, in fact, intimately intertwined. 

We know full well that the primary brunt of the global climate crisis is being borne by the poor and communities of color. It has been estimated that the global climate crisis could push more than 120 million more people into poverty by 2030. Even if we do manage to increase to only 1.5 degrees by 2100, extreme temperatures in the global south will leave disadvantaged populations increasingly food insecure, with less incomes and worsening health. Increasing numbers of people will have to make the agonizing choice between starvation or migration. 

Here in the US, we can see the connection between the climate crisis and structural racism all too well. Polluting facilities are routinely built in low-income neighborhoods and communities of color, which means that people with marginalized identities experience more asthma, a greater likelihood of heart attacks and premature death. The disadvantages that come with those health issues create a cycle of poverty and lack of access to opportunity for people of color and the poor in the United States.

It’s a sad irony that the ones least responsible for the climate crisis are bearing the brunt of it – and have the least capacity to protect themselves. This phenomenon has been referred to as “environmental racism” or “climate apartheid” – in which the wealthy have the means to escape overheating, hunger and conflict while the rest of the world is left to fend for itself. 

We witnessed climate apartheid in full swing when the devastating Hurricane Dorian slammed into the Bahamas earlier this month. In advance of the hurricane, the ultra-wealthy homeowners on Abaco Island hired local workers to board up their vacation houses, while they escaped to their primary homes in the US or Europe. The Baker’s Bay Golf & Ocean Club hired a private security team, equipped with helicopters and assault rifles, to protect their property. The rest of the island’s residents, made up mostly of undocumented Haitians, had nowhere to go and had to ride out the storm in shanty towns and church shelters. Within hours, the community was almost completely flattened. Dozens of poor residents were killed and thousands more are still missing. 

As Jews, we need to acknowledge that climate apartheid is deeply enmeshed throughout Israel/Palestine as well. Since the Middle East is among the hardest hit by global warming, the issue of justice in Israel/Palestine is directly related to the control of water resources – and Israel has almost complete control over water sources in the region. The so-called Mountain Aquifer, the most critical water source in Israel/Palestine, is situated almost completely east of the Green Line. This goes a long way to explain why Israel has not and likely will never give up the West Bank – as doing so would mean surrendering its most valuable water source. 

The environmental situation in Gaza is even more dire, due largely to Israel’s crushing blockade. At present, 97% of Gaza’s freshwater is unsuitable for human consumption, and only 10% of Gaza’s two million people have access to safe drinking water. As a result of Israel’s regular military assaults, 110 million liters of raw and untreated sewage are pouring directly into the Mediterranean every day, creating a massive sanitation crisis. 

But, as is invariably the case in all forms of climate apartheid, what goes around comes around. This past June, Ha’aretz reported on the effects of Gaza’s toxic pollution on Israel. The headline read: “Collapsing Environmental State of Gaza Poses Threat to Israel’s National Security, Report Warns.” Tellingly, even as it maintains total control over natural resources, Israel cannot escape the devastating impact of the growing climate crisis.

My friend and colleague, Robert Cohen, a writer and blogger from the UK, recently wrote a post in which he argued that “the climate emergency makes Zionism obsolete.” In it, he made this very compelling argument:

How can Israel present itself as a Jewish safe haven from a hostile world when its water security is at high risk, crop yields will soon be falling and fires will be raging all year round. In a region already fraught with conflict, climate analysts expect temperature rise to have a multiplier effect that exacerbates and accelerates wars and mass migrations. Promoting Zionism starts to look like an invitation to Jews to jump from the metaphorical frying pan into the literal fire.

When it comes to climate change, national borders will offer no protection from antisemitism. Climate has no interest in faith or ethnicity or in historical or religious claims to a particular piece of land. Climate change is staunchly apolitical, ahistorical and agnostic.

Of course, climate change won’t make antisemitism go away. But like much else that’s wrong and unfair about the world, the Climate Emergency compels us to look at things differently, consider the root causes, and understand the interconnectedness of injustice. As well as terrible threats, climate change forces upon us the possibility of a profound ethical revolution.

I believe Robert hits the nail on the head with this analysis. In a way, the Israel/Palestine issue is a microcosm of a much larger, universal issue. In the face of global climate crisis, nationalism will not save us. Stronger borders will not save us. Sooner or later this crisis will come for us all. In the meantime, however, we can be sure that those who have more power will do everything they can to protect themselves from its effects until the very bitter end – at the expense of everyone else. 

This is where, as Robert Cohen puts it, the “profound ethical revolution” comes in. Yes, to address the climate crisis, we must be advocating for policies and practices that decrease our global carbon output – but it must mean standing in solidarity with those most affected by the crisis as well. There can be no separation between the two. And in this regard, we all have a part to play. 

The first step, I believe, is to resist the temptation toward overwhelm and despair. This is, quite frankly, a luxury we cannot afford. While it can be tempting to adopt a fatalistic, “all is lost” attitude, we would do well to remind ourselves that some of the most committed, inspired climate activists are those who are most directly affected by it. If they have not succumbed to despair, than neither can we.

In fact, the movement for climate justice is being led by members of indigenous nations worldwide. This past April in Brazil, an estimated 4,000 indigenous peoples from various tribes gathered for three days in that nation’s capital to protest for their rights, demonstrate their traditions and confront congressional leaders. This nonviolent mobilization, called Free Land Camp, has taken place every year since 2004 and is organized by the Articulation of Indigenous Peoples of Brazil — an alliance of indigenous communities and organizations from several regions of the country. 

Closer to home, the resistance by at Standing Rock has been at the vanguard of the fight for climate justice in this country. And as this movement is increasingly youth led, we need to be lifting up the work of indigenous youth activists – young people such as 15 year old Autumn Peltier, of the Wiik-wem-koong First Nation in Northern Ontario who recently spoke at the UN and 19 year old Naelyn Pike, of the San Carlos Apache tribe in Arizona, who had this to say in her speech at a youth leadership gathering in 2017:

I’m saying no! And many people, millions of people in this world, are saying no! We have so many sacred lands that are going to be desecrated, so many fights to protect Chaco Canyon, to protect Bears Ears, to protect Indigenous land, food, water, the right to live, our identity. We’re fighting against so many pipelines. And the thing is that these generations behind us had told us this prophecy.

But there’s another prophecy: That the youth is going to stand. And that’s us today. That’s us here and now.

In addition to Indigenous-led movements, there are any number of growing climate justice movements that deserve our attention and support – and I know many in this room have long been active in these efforts: the Sunrise Movement, the Climate Strike, +350 and Extinction Rebellion, to name a few. And as I mentioned earlier, given everything that is at stake, we need to wage an all-out political fight against the economic interests that make greater profit through increased greenhouse gas emissions. In this country, this fight is primarily being waged nationally via the Green New Deal, but it is also being fought on state and local levels as well. As I said before, there is a part we can all play. The main thing is to connect the dots, to understand that the climate crisis is at heart a justice issue – and that all struggles for justice are ultimately bound up with the movement to roll back the climate crisis. 

So what can Rosh Hashanah mean at this moment in human history, in this unprecedented time when the very future of our world is literally hanging in the balance? I want to suggest that we can no longer celebrate the new year – the birthday of the world – without explicitly spelling out what is at stake. Yes, it is a day of hope, but this hope must be celebrated together with a hard and sober realism. 

We know that the task ahead of us will be daunting. We know that some of the effects of climate change can yet be turned back. But we also know that some of the damage we’ve inflicted upon the earth is permanent. We do have a window of time in which we can stop or decrease global temperatures, but it will take a Herculean world-wide effort to achieve this. We’ve been told by scientists that we have 12 years before the social and economic fabric we take for granted starts to unravel beyond the point of no return. We need to admit this and say it out loud if these New Year’s rituals are to retain any meaning for us whatsoever any more. 

In the end, it may well be that the High Holidays will hold more meaning than ever before. After all, when the new year is through, when we move toward Yom Kippur, our prayers will literally evoke a world that hangs in the balance. We will ask “who shall live and who shall die?” We will plead to be written into the Book of Life. We will ask ourselves honestly, how can we change our ways to ensure it shall be so? It seems to me that these prayers have never had more universal, global meaning than right now.

One of the things I love most about Judaism and Jewish culture in general, is that it invites us to work toward the world to come, the world as it should be. Yes, this work can be a struggle, but it can also be filled with joy and celebration. And there are yet times during the struggle when we create a microcosm – when we get a glimpse of the world to come. These moments remind us we must continue to live with a spirit of joyous resistance, even if we know full well that world we seek may never be at hand.

How do we possibly do this? How do we find the strength to fight a fight we know we may not win? And to so joyfully? Let me share with you the words of indigenous activist and organizer, Kelly Hayes, who offers us as eloquent a manifesto for the new year as I can imagine:

I would prefer to win, but struggle is about much more than winning. It always has been. And there is nothing revolutionary about fatalism. I suppose the question is, are you antifascist? Are you a revolutionary? Are you a defender of decency and life on Earth? Because no one who is any of those things has ever had the odds on their side. But you know what we do have? A meaningful existence on the edge of oblivion. And if the end really is only a few decades away, and no human intervention can stop it, then who do you want to be at the end of the world? And what will you say to the people you love, when time runs out? If it comes to that, I plan on being able to tell them I did everything I could, but I’m not resigning myself to anything and neither should you. Adapt, prepare, and take the damage done seriously, but never stop fighting. Václav Havel once said that “Hope is not the conviction that something will turn out well, but the certainty that something is worth doing no matter how it turns out.” I live in that certainty every day. Because while these death-making systems exist both outside and inside of us, so do our dreams, so long as we are fighting for them. And my dreams are worth fighting for. I bet yours are too.

This new year, let us commit to fight like hell for the world of our dreams, for a world reborn anew. Let us fight with joy, commitment and solidarity, knowing full well that this is a fight for the survival of the world as we know it. And let us fight not with the certainty that we will ultimately be victorious, but with the faith that it is worth waging no matter what.             

Ken Yehi Ratzon – May it be our will this new year – and every new year from this time forward.

Shanah Tovah.

Israel and North America: A Tale of Two Judaisms

Nur Shlapobersky / Never Again Action

Observers have long suggested that two radically different visions of Judaism are currently unfolding in the contemporary world: one in Israel and the other in North America. While this isn’t a particularly new phenomenon, I can’t recall a time in which there were both so fully on display as they were last Sunday during the Jewish holy day of Tisha B’Av – when two very different Jewish communities observed the day in dramatically different fashion.

Tisha B’Av (literally “the 9th of the month of Av”) is a Jewish fast day of quasi-mourning that commemorates the destruction of the Temple in Jerusalem. In addition to chanting from the Book of Lamentations, Tisha B’Av contains prayers that yearn for the restoration of the Temple. But while traditionally religious Jews characteristically view this mythic restoration in the context of a far-off messianic age, there is a rapidly growing extremist movement in Israel that has been calling for the literal rebuilding of the Temple on the Temple Mount. The Temple movement also advocates the destruction of Muslim shrines – an act that would undeniably result in a violent cataclysm of unthinkable proportions.

Last Sunday, the Temple Mount became a flash point for violence on the day of Tisha B’Av – which happened this year to coincide with the Muslim festival of Eid al-Adha. In anticipation of the day, Temple movement leaders were pushing hard on the Israeli government to upend the status quo and allow them to worship on the site (which is ruled off limits to Jews by Jewish law – and thus the state of Israel.) Eventually, the political pressure from the Temple movement and far-right Israeli politicians caused Prime Minister Netanyahu to cave and allow the extremist worshippers to enter the Temple Mount. In midst of election season, Netanyahu is loath to alienate the extreme rightist voters he has been desperately trying to court.

Thus, on Sunday morning. Temple movement worshippers gathered on the Temple Mount. Later that morning, violence erupted after Muslim worshipers finished their prayers at the Al-Aqsa Mosque. According to reports, police forces fired stun grenades and tear gas canisters after, they claimed, “worshipers began hurling objects at officers and yelling ‘nationalistic remarks.'” The Palestinian Red Crescent said 61 Palestinians were wounded in the clashes, with 15 evacuated to nearby hospitals. The police reported that seven people were arrested.

This then, was how Tisha B’Av was celebrated in Israel this year: a politically emboldened group of Jewish zealots was given license by the Israeli government to provoke violence on a site considered holy by both Jews and Muslims.

(AP Photo/Mahmoud Illean)

Now compare this with Tisha B’Av in the United States, when thousands of American Jews attended immigration protests and vigils in over 60 cities, organized by a broad network of Jewish groups, including Never Again Action, T’ruah, Bend the Arc, Jews for Racial and and Economic Justice, and a myriad of local immigrant justice organizations.

At one of the more substantive actions, more than 1,000 demonstrators sat down in an Amazon store in NYC to protest Amazon’s technology contract with ICE. 40 protesters took arrest, including numerous local area rabbis.  In downtown Los Angeles, members of Southern California’s Jewish community and other immigrant rights advocates held a “Close the Camps” rally at the Metropolitan Detention Center. Here in Illinois, it was my honor to be among the 250 Jews and allies gathered at the Jerome Combs Detention Center in Kankakee for a Tisha B’Av ceremony that included the chanting from Lamentations, and the recitation of prayers, songs and personal testimonies.

It’s not an understatement to suggest that the nascent Jewish resistance movement embodied by Never Again Action is one of the most remarkable and significant religious-political developments in American Jewish life in generations, as Allison Kaplan Sommer recently pointed out in a feature for Ha’aretz:

Never Again Action’s emergence highlights a growing trend: progressive young American Jews interested in political activism while clearly identifying themselves as Jews – in causes that have no direct link to Judaism. They wear T-shirts with Jewish slogans, sing Hebrew songs and in some cases even conduct prayer wearing kippot and tallit.

Critically, Sommer noted, “the issues that energize such leftist activists have nothing to do with Israel,” adding that “Israel has become a topic that divides their community rather than uniting it, depleting people rather than energizing them.”

I’d suggest that last week’s Tisha B’Av events demonstrated an even deeper dichotomy between these two communities. In Israel, the day was commemorated through a distinctly land-focused, land-centric style of Judaism that ultimately resulted in violence on the Temple Mount. Zionism after all, is an ideology that views the return to the land in real terms, and redemption is not envisioned in a far-off messianic age but through the real time settling of Jews in the land – an act that resulted, and continues to result, in the violent displacement of the Palestinian people.

Given this land-centric focus, it was really only a matter of time before Tisha B’Av became an occasion for viewing the destruction of the Temple as a historic loss that could only be redeemed through its literal rebuilding. It’s particularly notable that the Temple movement, once considered a fringe movement in Israel, is rapidly ascending in political power and is increasingly considered to be an important political bloc by the government of Israel .

By comparison, the diaspora movement of Jewish resistance currently emerging throughout North America regards the destruction of the Temple in mythic – not literal – terms. Note for instance, this pointed description of the Tisha B’Av vigil at the Illinois detention center, taken from its Facebook event page:

Tisha B’Av is a Jewish fast day that honors and mourns the brokenness, loss, and shattered ideals in whose shadow we live every day, symbolized by the destruction of Jerusalem 2,000 years ago.

This Tisha b’Av we’ll mourn the brokenness of a nation that hunts down, detains and deports immigrants, separates families, cages children and turns away asylum seekers. We will also explore our communal culpability in this tragedy and ask honestly: how do we stand down this causeless hatred?

Here, the destruction of the Temple is not regarded as a literal tragedy/loss, but a mythic moment of brokenness that is embodied by the chronically broken world in which we live. According to this view, redemption occurs not through the quasi-pagan deification of bricks and mortar but through sacred actions of resistance to injustice and oppression. Could there be any greater demonstration of the radical dichotomy between these two fundamentally divergent spiritual approaches?

There is, of course, a much simpler way to describe the difference between these two Tisha B’Av moments: one the one hand, redemption occurs through the physical power of the state while on the other, redemption occurs through resistance to that power. 

Postscript: as of this writing we are receiving news that an ICE police guard has driven a truck into a peaceful crowd of Never Again protesters at a detention center in Rhode Island. 

May the Temple be rebuilt speedily in our day.