Prayer for the Poor People’s Campaign

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photo: Clayton Patterson

(Delivered at the Poor People’s Campaign Rally for Action, Grace Lutheran Church, Evanston, March 22, 2018.)

Friends, let us bless:

This is a blessing for the ones
who stand up police lines and say:
you may invade our communities,
you may profile and survielle us
you may shoot at our black and brown bodies,
but you will never break us.

This is a blessing for the ones
who lose their homes to predators,
who lose their pensions and healthcare,
while the wealthy grow wealthier
but will never accept that this
is simply the way things must be.

This is a blessing for the ones
who live under the terror
of our drones and our bombs,
whose blood fills the coffers
of our war economy,
whose only consolation is the truth
that while empires may rise,
they are destined to fall.

This is a blessing for the ones
who stand on street corners,
who live in tent encampments
next to luxury condos that soar to the sky
yet refuse to surrender their humanity
to the gears of an inhumane system.

This is a blessing for an earth
that grows more inhabitable by the day
yet is still inhabited by those who struggle
for a planet that will provide a sustainable home
for their children’s children.

This is a blessing for the immigrants
who fear every knock on the door
every cop that pulls them over,
every job application they are handed
yet never give up on the dream
of a better future for themselves
and their families.

So let the justice
that trickles down shallow creeks
roar through the valley and saturate
the dry parched earth,
let it flow relentlessly throughout the land
where life once grew and will grow again.

Let those who cry out in pain
feel strength growing within their broken souls
like green stems shooting through
cracked pavement.

Let us live to see new life spreading
through abandoned streets and
neighborhoods and cities and nations and
let the promise of transformation beckon still
that we might finally take the first
tentative step into this new day, yes
let it be so.

Amen.

Sealing the Gates of Heaven

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According to an order from the most high
the first day of the month shall be a sacred occasion
when the shofar is sounded the gates will be sealed
and all roads will be closed to you.
You shall not you leave your homes
nor work at your occupations.
lest you and your kin be put to death.

Like fires lit on ancient mountaintops
the announcement spread throughout the land;
when the new moon came the wall was locked tight
so the people could gather in their houses of prayer
to greet another new year.

And the Chazan sang:
As a shepherd numbering his flocks
passing his sheep under his staff
thus I count you off one by one,
marking your every move, noting your every thought
writing you down in my Book of Life
that I may decree
who shall live and who shall die.

Day after day they sent out
fearful prayers into the dark dread
of a year they did not yet know,
desperately hoping their lives would be spared
by the merciful judge on high.

For today it is written
and in ten days it will be sealed
who will be taken in the dead of night
and who shall sleep until morning
who will die and who will be born
into a cruel and merciless world

When the festival came to an end
the great shofar was sounded
how could they know that
the gates of heaven had never opened
to their prayers?

Songs at the Sea

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Based on Exodus 15:1-18

As the waters parted before them
they sang their songs of praise:

Some sang to the one who
shattered Pharaoh’s army
with a mighty right hand,
some sang to the god of their ancestors
who remained faithful to them
and them alone.

Others sang to the one
who redeems the oppressed
so that the world may know of his might:
who is like you god of war,
consuming the enemy like straw
incinerated with one awesome
mighty blast from on high?

Some sang a hymn of praise
to the god of vengeance
who shamed the Egyptians
hurling them all like stones
into the heart of the churning sea;

while still others sang out with hope
that the peoples of the land
would now melt away
as god’s people went forth
to dispossess them.

As they marched on, their voices joined
into one feverish song;
a tuneless wordless howl
echoing on through the depths,
yet too laden with fear to rise
to the source of their liberation.

Quakers, Jews and Israel’s BDS Blacklist

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AFSC volunteer Evan Jones meeting with Palestinian refugees, 1949 (photo: AFSC)

Cross-posted with Acting in Faith.

Last Sunday, Israel revealed their list of 20 social justice groups from around the world it was henceforth banning from the country because of their support for the Boycott, Divestment and Sanctions (BDS) movement. For me, the list represented more than just another news item of the day. As staff person for one organization included on the list – the American Friends Service Committee (AFSC) – this news struck home personally as well as professionally

As a rabbi who works for AFSC, I’m proud of the important historical connections between Jewish community and this venerable Quaker organization. As the US Holocaust Memorial Museum itself has noted, AFSC was at the forefront of efforts to help and rescue Jewish refugees after 1938, “ assisting individuals and families in need… helping people flee Nazi Europe, communicate with loved ones, and adjust to life in the United States.”

The USHM has also acknowledged that “the AFSC helped thousands of people in the United States transfer small amounts of money to loved ones in French concentration camps (and helped) hundreds of children, including Jewish refugees and the children of Spanish Republicans, come to the United States under the care of the US Committee for the Care of European Children in 1941–42.”

AFSC became involved with a different group of refugees – the Palestinians – several years later. At the end of 1948, while military hostilities in Palestine were still raging, the UN asked the AFSC to help spearhead the relief effort in Gaza, which was rapidly filling up with Palestinian refugees. Historian Nancy Gallagher has noted refugee relief was not the ultimate goal of their work in Gaza – rather, they “had accepted the invitation to participate in the relief effort with the expectation of assisting in the repatriation and reconciliation process.” (from “Quakers in the Israeli-Palestinian Conflict: The Dilemmas of Humanitarian Activism,” p. 97)

In March 1949, AFSC Executive Secretary Clarence Pickett offered a six-point plan to solve the refugee problem, urging “a substantial repatriation of Arabs into the State of Israel.” (p. 103) However, when it became clear that there was no international will for a political solution to the Palestinian refugee problem, AFSC formally stated that it wished to withdraw from Gaza, stating that “prolonged direct relief…militates against a swift political settlement of the problem.” (p. 104)

I have long been dismayed at the hypocrisy of those who applaud the Quakers’ work on behalf of Jewish refugees, yet bitterly criticize them for applying the very same values and efforts on behalf of Palestinian refugees. In a recent article for Tablet, for instance, Asaf Romirowsky and Alexander Joffe, made the spurious accusation that AFSC “has gone from saving Jews to vilifying them,” claiming that AFSC’s experience in Gaza convinced them to “get out of the relief business altogether” in order to promote “progressive Israel-hatred.”

In light of such invective, it’s not surprising to learn that Romirowsky and Jaffe are both professionally connected to the Middle East Forum – a notoriously Islamophobic radical right organization led by Daniel Pipes that has been categorized as a hate group by the Southern Poverty Law Center. Beyond the nasty rhetoric however, it bears noting that AFSC has never been solely a relief organization. From its inception 100 years ago in the wake of WW I, it has consistently promoted reconciliation and repatriation alongside direct service to peacefully address conflicts around the world. AFSC’s work in Gaza was/is no exception.

Romirowsky and Jaffe further reveal their prejudiced agenda when they suggest that Palestinian refugees only wanted “to be maintained at someone else’s expense until Israel disappeared.” In fact, the AFSC’s refugee relief efforts in Gaza took place while Palestinians were actively being driven from their homes and were being housed in hastily constructed refugee camps. It is patently outrageous to suggest that they were motivated by anything other than their desire to return to their homes. Under such circumstances, it was not at all unreasonable for the AFSC to advocate for their return and repatriation.

In their article Romirowsky and Jaffe also parrot the Israeli government’s accusation that the BDS movement is “opposed to Israel’s existence.” What they refer to as “the BDS movement” is in fact a response to a call issued by a wide coalition of Palestinian unions, political parties, refugee networks, women’s organizations, professional associations, popular resistance committees and other Palestinian civil society bodies in 2005. The BDS call is a crie de cour from Palestinians to the world to use this time honored nonviolent strategy to pressure Israel to meet three essential demands:

  • To end the occupation and colonization of the West Bank and Gaza and dismantle the separation wall;
  • to recognize the fundamental rights of Arab-Palestinian citizens of Israel to full equality;
  • and to respect, protect and promote the rights of Palestinian refugees to return to their homes and properties as stipulated in UN Resolution 194.

Although BDS is an inherently nonviolent tactic, it is striking to note the lengths to which the government of Israel has devoted time, energy and resources in trying to defeat it over the past decade. It has spent literally hundreds of millions of dollars to this effort, enlisted a myriad of Israel advocacy organizations and has even created a new government ministry devoted exclusively to fighting BDS. And though demands of the BDS call are based in human rights and international law, it is routinely referred to as antisemitic “economic terrorism” that “delegitimizes the state of Israel.” The blacklist of organizations is thus only the latest in a long line of draconian, non-democratic responses to this rapidly growing non-violent resistance movement.

As such, AFSC’s support of BDS is fully in keeping with its 100-year-old mission. As their recent organizational statement put it:

All people, including Palestinians, have a right to live in safety and peace and have their human rights respected. For 51 years, Israel has denied Palestinians in the occupied territories their fundamental human rights, in defiance of international law. While Israeli Jews enjoy full civil and political rights, prosperity, and relative security, Palestinians under Israeli control enjoy few or none of those rights or privileges.

The Palestinian BDS call aims at changing this situation, asking the international community to use proven nonviolent social change tactics until equality, freedom from occupation, and recognition of refugees’ right to return are realized. AFSC’s Principles for a Just and Lasting Peace in Palestine and Israel affirm each of these rights. Thus, we have joined others around the world in responding to the Palestinian-led BDS call.  As Palestinians seek to realize their rights and end Israeli oppression, what are the alternatives left to them if we deny them such options?

Quakers pioneered the use of boycotts when they helped lead the “Free Produce Movement,” a boycott of goods produced using slave labor during the 1800s. AFSC has a long history of supporting economic activism, which we view as an appeal to conscience, aimed at raising awareness among those complicit in harmful practices, and as an effective tactic for removing structural support for oppression.

This past October I traveled with other AFSC staff people to East Jerusalem, the West Bank and Gaza, for meetings with our staff there. Yes, our efforts in Israel/Palestine still continue. While we do not yet know this latest action will impact our work, we are well aware that hundreds of thousands of Palestinians have been denied entry into the land of their ancestors for decades. The AFSC, like the other organizations on Israel’s odious list, know that peace can only come to this land when the essential injustice that occurred 70 years ago is justly addressed, and the human rights of all are recognized and respected.

This is How You Will Restore the Temple

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A new rendering of Zechariah 2:14 – 4:7 (Prophetic reading for the Sabbath of Hanukkah)

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.

This Hanukkah, Light a Candle for Gaza

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Palestinian children do their homework during a power cut in an impoverished area in Gaza City, on September 11, 2017. (Photo: Mahmud Hams / AFP / Getty Images)

Cross-posted with Truthout.

The festival of Hanukkah commemorates the victory of the Maccabees, a Jewish priestly family from the Hasmonean dynasty, over the Seleucid Empire in 2nd century BCE. According to the Talmud, when the Maccabees entered the desecrated Temple in Jerusalem and attempted to relight the menorah, there was only enough oil for one day. But when they lit the fire, a miracle occurred and it lasted for eight full days.

What’s the meaning of this simple parable? Some say that the image of increasing light is appropriate to the dark winter season — a time in which many religious traditions celebrate festivals by kindling lights. Others say that this story underscores a powerful political/spiritual truth: Even in the bleakest of times, an oppressed people will somehow find the strength to continue the struggle.

When I light my Hanukkah candles this year, I plan to light an extra one each night for Gaza.

This year marks 10 years since Israel commenced its blockade of Gaza, turning this 140-square-mile strip of land into a virtual open-air prison. Next year will be the 10th anniversary of Israel’s Operation Cast Lead — a devastating military assault that killed 1,419 (including at least 308 children), wounded over 5,000 more and left more than 20,000 homeless. (The name of the operation, perversely enough, was a reference to a children’s Hanukkah song based on a poem by Israeli poet Chaim Nachman Bialik: “My teacher gave a dreidel to me/A dreidel of cast lead.”)

Two months ago, I had the opportunity to travel to Gaza as a staff person for the American Friends Service Committee (AFSC). My visit left me with a myriad of impressions and emotions, foremost of which was a sense of awe at the ability of Palestinian Gazans to live with resilience and dignity under the most oppressive of conditions.

This is, of course, not to minimize their trauma nor to tokenize them as victims. A recent, presumably well-meaning article in Ha’aretz did precisely that, interviewing a volunteer psychologist for Physicians for Human Rights, who portrayed Palestinians in Gaza as overwhelmingly obsessed with sex and addicted to behavior-altering drugs. The psychologist claimed that due to Gaza’s devastating conditions, many Palestinians have “lost their humanity” and are unable to “see the other, his pain.” In an important rejoinder to the article, Palestinian activist Nada Elia responded pointedly:

I do not want to minimise the severity of daily life in Gaza. I am someone who has insisted the siege be recognised as genocidal. Nevertheless, I am appalled at the callousness of the interviewer as she asks for an elaboration of how people in Gaza have lost their “internal morality,” their very “humanity”.

I saw a great deal of humanity during my short stay in Gaza. I traveled there to participate in strategic planning meetings with AFSC staff colleagues, to sharpen our vision for our Israel/Palestine programs in the US, Israel, the West Bank and Gaza. We began with three days of meetings in Ramallah, with our Gaza staff members joining us via Skype. Following these meetings, six of us traveled to Gaza to meet with our two full-time staff members there: Ali Abdel Bari and Firas Ramlawi.

Up until relatively recently, AFSC’s Palestine youth program focused largely on public achievement, seeking to strengthen the civic ties of youth to their communities. Our current program, Palestine Youth Together for Change (PYTC) is a more ambitious project, working to combat Palestinian geographical, social and cultural fragmentation in Israel, the West Bank and Gaza. It’s difficult to overestimate the devastating impact of this fragmentation — particularly on Palestinian youth who are growing up with increasing separation from one another. This isolation is most keenly felt, of course, by the youth of Gaza, who are literally imprisoned by Israel inside a small 140-square-mile strip of land.

American Friends Service Committee staff with youth from their Gaza program. (Photo courtesy of Brant Rosen)

AFSC staff with participants from the Palestine Youth Together for Change program

When we met the Gazan youth who participated in the PYTC program, they spoke powerfully about their experiences growing up with a strong sense of Palestinian identity while isolated from their peers in Israel and the West Bank. This particularly hit home for me when I heard one young woman speak of entering into Israel through the Erez Crossing for the first time to travel to the West Bank for meetings with her fellow participants. She was 18 years old and had never seen an Israeli Jew in person in her life. Up until that time, she said, she had only seen them as “helicopters, planes and bombs.” Needless to say, this contrasted dramatically with the experiences of her West Bank peers, who encountered Israeli soldiers as a very real, everyday presence in the streets and at checkpoints.

It’s also important to bear in mind that this isolation is not a “humanitarian” issue that can be fully addressed by greater NGO and civil society investment. Rather, it is the result of very real and very intentional policies promulgated by Israel to purposefully divide and weaken Palestinian society. By the same token, the PYTC program is not merely a youth service project; its ultimate goal is to strengthen Palestinian identity in order to counter the brutal and unjust occupation of their people. In this regard, this program is connected in important ways to AFSC programs in the US that promote “co-resistance”: initiatives that support the Palestinian civil society call for Boycott, Divestment and Sanctions; advocate for Palestinian children held by Israel in military detention; and educate the public about the devastating costs of the Gaza blockade. The latter program, “Gaza Unlocked,” seeks to educate the public about the reality of the blockade by sharing the stories — and the humanity — of the people who live there.

Here’s a sample of their testimonies:

College graduate Fidaa Zaanin, 27:

This is life. We should not give up. I will maintain my humanity and my dreams despite the siege. I believe in change, if not immediate then with time. I will be an example for my brothers and my sisters and whoever dreams of a future, for they are my hope for the future.

Freelance photographer Ezz Al Zanoon, 24:

We reject the images of us that are being shown to the world. We are humans. We are proud of our humanity. We are proud of our achievements despite the difficult circumstances. No one can achieve what we have done. Despite the blockade, the wars, the structured destructions, we continue to live and fight for a dignified life. We fight against the imposed restrictions, being triggered by our desire for life.

NGO project coordinator Shareef Hamad, 34:

I must challenge this situation. I don’t have any choice. This affects our daily lives and our emotional well-being. We are under all this pressure.

What inspires me is the faith that this situation is not eternal. I can change it or its consequences. I can at least limit its impact on me and those I love. According to history, no oppression lasts forever. This nation deserves better.

During our final night in Gaza, my colleagues and I walked through the streets of Gaza City on our way back from dinner. Because Gaza only receives four hours of electricity a day, the street lights and home windows around us were dark. The only light came from beachfront hotels that had their own generators. We were well aware that we were staying in the affluent tourist part of town and that we were privileged enough to soon be leaving Gaza to travel without restriction. But to paraphrase Shareef Hamad, I am inspired by the faith that no darkness is eternal.

During Hanukkah, we celebrate the miracle of light that sustains us even when the world is at its darkest. This Hanukkah, I’ll be lighting a candle for Gaza.

Pray for the Peace of Jerusalem

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In response to Donald Trump’s announcement yesterday recognizing Jerusalem as Israel’s capitol, Benjamin Netanyahu stated, “Jerusalem has been the focus of our hopes, our dreams, our prayers for three millennia.” Very true – however for centuries these prayers were irrevocably bound up with the coming of the messiah.

Apart from all of the political analyses about this latest maneuver, this point bears repeating: Zionism has always been, in its way, a kind of false messiah.

I’m not the first to point this out. Back in 1928 for instance, the venerable Jewish scholar Gershom Scholem commented:

The messianic phraseology of Zionism, especially in its decisive moments, is not the least of those Sabbatian temptations which could bring disaster to the renewal of Judaism.

I genuinely believe that the disaster Scholem wrote of has already come to pass. This zealous drive for political sovereignty and control over Jerusalem as the “eternal undivided capitol of the Jewish people” is a form of idolatry that has all but highjacked a venerable spiritual tradition. Now I fear a much more cataclysmic disaster is waiting in the wings.

Scholem’s comment about Sabbatianism is instructive in this regard. Shabbatai Tzvi after all, was a false messiah who gained a tremendous Jewish following in the 17th century. His claim to be the chosen one that would lead the Jews back to their sovereign homeland caused so much upheaval that he was forced on pain of death to convert to Islam by the Sultan. His apostasy caused massive disillusionment and schisms that throughout the Jewish world.

Shabbatai Tzvi was very much a product of his time. He arose during a period in a period in the 1600s when a Puritan form of millenarianism was sweeping Europe. Coming primarily out of England, this ideology predicted that the Jewish people would literally return to establish a sovereign state in their Biblical homeland – an event that would bring about the apocalypse and the Second Coming of Christ. If this ideology sounds familiar to you, this is the very same millenarianism that is espoused by American Christian Zionists today. It was indeed brought to our shores by Puritan colonists.

It is safe to say that Jewish political Zionism could not have succeeded without the support of Christian millenarians. Reverend William Hechler, a prominent English clergyman who ascribed to eschatological theology and the restoration of the Jews to the land of Israel, was a close friend and colleague of Theodor Herzl, the founder of the political Zionist movement. Lord Arthur Balfour, who issued the historic Balfour Declaration in 1917 was likewise a Christian Zionist, motivated as much by his religious convictions as by British imperial designs in the Middle East.

Today of course, Christian Zionists are most famously represented by Pastor John Hagee and Christians United for Israel (CUFI), the largest coalition of Evangelical Zionists in the world. Hagee has never made a secret of his apocalyptic religious views. In his 2007 book “Jerusalem Countdown,” he wrote that Armageddon might begin “before this book gets published.” He also claimed The Antichrist “will be the head of the European Union,” and that during the final battle, Israel will be covered in “a sea of human blood.” The Jews, however, will survive long enough to have “the opportunity to receive Messiah, who is a rabbi known to the world as Jesus of Nazareth.”  In Hagee’s more recent book, “Four Blood Moons,” he wrote: “In these next two years, we’re going to see something dramatic happen in the Middle East involving Israel that will change the course of history in the Middle East and impact the whole world.”

While one might expect Jewish leaders to keep their distance from a popular Christian pastor with extremist views such as these, Hagee has been closely embraced by Israeli governments (Netanyahu is a fixture at CUFI conventions), Jewish American politicians (Former Senator Joseph Lieberman has referred to Hagee as a modern-day Moses) and prominent American Jewish leaders (Elie Wiesel once called Hagee “my pastor.”)

CUFI’s Jewish Executive Director, David Brog, clearly serves to give cover to Christian Zionists, painting them as “mainstream” and not nearly as scary as their beliefs would indicate. Following the outcome of the recent election, however, Brog seems to smell blood in the water; he recently announced CUFI’s plans to get “a little more aggressive” in pushing its policies with the Trump administration, where it has clout and connections, particularly with evangelical Vice President Mike Pence.

To put it mildly, Jews should be among the least of those who would seek to find common cause with one such as Mike Pence. In an extremely important piece for the Intercept, last year, reporter Jeremy Scahill convincingly argued that Pence  is “the most powerful Christian supremacist in US history,” concluding:

The implications of a Pence vice presidency are vast. Pence combines the most horrid aspects of Dick Cheney’s worldview with a belief that Tim LaHaye’s “Left Behind” novels are not fiction, but an omniscient crystal ball.

It should not come as a surprise that Pence family’s last trip to Israel was funded by, you guessed it, John Hagee. Pence, who was then the governor of Indiana, took the time to meet with Netanyahu during his visit.

Now connect those dots to the announcement yesterday. Did you notice whose smug face was peering over Trump’s shoulder?

Beware the false messiahs. And pray for the peace of Jerusalem.