Jewish Conscience, Jewish Shame

A few days ago, a longtime friend of mine who has been living in Israel for the past twenty years sent me this comment:

Hi Brant. How about writing something positive about Israel for a change? Israel must mean something to you other than one large injustice to the Palestinian people. How about balancing your blogs with items that can help your readers find pride in Israel and its accomplishments, despite all the real problems that you primarily focus on.

It’s a fair and important comment – and it’s been put to me more than once. Invariably, some of them are presented in a much less tactful manner. A commenter to my January 19 post had this to say:

I honestly cannot believe the postings on this blog. The level of Israel bashing is sickening.

It gives me a strange and queasy feeling to be called an “Israel basher.” It’s an odd switch. It doesn’t feel that long ago that I felt the same way about Jews who seemed to regard Israel as little more than a source of shame.

For many years, Israel and Zionism have been central to my Jewish identity. I too had a hard time abiding by those Jews who viewed Israel, as my friend put it, as “one large injustice to the Palestinian people.” While I certainly didn’t deny many of these injustices (and would often protest them) I also had an unabashed Jewish pride in Israel – and in Zionism itself as the “national liberation movement of the Jewish people.” In my most cynical moments, it often felt that those who chronically “bashed” Israel were motivated by Jewish self-hatred more than anything else.

Those who read my blog must certainly know that my relationship to Israel is being painfully challenged – particularly since Israel’s military assault on Gaza last year. I’m well aware that I often address these painful issues head on and sometimes with uncensored candor. And I’m certainly not unmindful that the cumulative effect of these posts may well come off as unduly unbalanced, harsh – and yes, to some, as “Israel bashing.”

Those who know me well know how deeply I feel about Israel. I continue to identify deeply with many aspects of Israeli life – particularly with the new Jewish cultural spirit that is being created and re-created there. I will always love the Hebrew language, literature, and poetry – as well as the powerful rhythms of Jewish life that a Jew experiences when living in Israel.

However…

However, as a Jew I am growing increasingly heartsick that this culture has been and continues to be created on the backs of others. I am having a increasingly difficult time getting past the fact that our Jewish national rebirth has come at the expense of the Palestinians. And I am even more painfully considering whether these problems are not mere “blemishes” on an otherwise noble national project, but rather something fundamentally problematic with the Zionist enterprise itself.

I know that Israel has accomplished a great deal against all odds. And I certainly know that many feel I should “balance” my blog posts by drawing attention to these achievements. But for better or worse, I can no longer regard the Israel-Palestine reality as a balanced equation. I’m coming to believe that the moral challenges Israel faces are so critical that they fundamentally threaten the very real accomplishments Israel has achieved in its short and remarkable life.

I understand that there will be those who will never accept this – and that some people will never experience my writing as anything other than hatred for the Jewish state. Even more painfully, I am all too aware of how my words may affect my many dear friends in Israel, people who have chosen to make their lives and raise their families there and who continue to mean a great deal to me.

All I can hope is that they might somehow understand that I do not seek to “bash” Israel. Quite the opposite. My words have always and will always be motivated by Jewish conscience – not by Jewish shame.

Elie Wiesel’s “Nonpolitical” Take on Jerusalem

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In his full-page ad in the NY Times, Elie Wiesel’s states that “Jerusalem is above politics.” This is either a statement of incredible naivete or a blatant attempt to make an exclusive Jewish claim over the city. I’m leaning toward the latter, because Wiesel then goes on to write in the very next sentence:

It is mentioned more than six hundred times in Scripture—and not a single time in the Koran.

That’s what I call using religion for patently political purposes.

Wiesel then goes on to write:

Contrary to certain media reports, Jews, Christians and Muslims ARE allowed to build their homes anywhere in the city.

Wiesel is either being fed misinformation or else he is purposely trying to mislead the public. Either way, his claim is simply not true. Please watch the film clip above very carefully and you will understand why.

How to Market Gaza as a Complete Success Story

Why I Support the Berkeley Student Divestment Resolution

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I’m sure many of you have been following the huge communal dust up that has been swirling around a resolution recently passed by the Associated Students of UC Berkeley. Known as SB118, it calls for the ASUC to divest its holdings in General Electric and United Technologies because of “their military support of the occupation of the Palestinian territories.”

The bill further resolves:

(That) the ASUC will further examine its assets and UC assets for funds being invested in companies that a) provide military support for or weaponry to support the occupation of the Palestinian territories or b) facilitate the building or maintenance of the illegal wall or the demolition of Palestinian homes, or c) facilitate the building, maintenance, or economic development of illegal Israeli settlements on occupied Palestinian territories (and)

(That) if it is found that ASUC and/or the UC funds are being invested in any of the abovementioned ways, the ASUC will divest, and will advocate that the UC divests, all stocks, securities, or other obligations from such sources with the goal of maintaining the divestment, in the case of said companies, until they cease such practices. Moreover, the ASUC will not make further investments, and will advocate that the UC not make futher investments, in any companies materially supporting or profiting from Israel’s occupation in the above mentioned ways.

On March 18, after eight hours of dialogue and deliberation, the resolution passed by a vote of 16-4. After a barrage of criticism from Jewish community and Israel advocacy groups, the resolution was vetoed by the President of the ASUC on March 24. As things currently stand, the veto can be overridden by 14 votes. The final decision will be made on Wednesday April 14 at 7:00 pm (PST).

The most prominent Jewish statement of condemnation against the resolution came in the form of a letter co-signed by a wide consortium of Jewish organizations (including J Street, the ADL and The David Project) that called the bill “anti-Israel,” “dishonest” and “misleading.” Supporters of the resolution have mobilized as well: Jewish Voice for Peace recently responded to the consortium’s letter with a strong public statement and other prominent public figures, including Archbishop Desmond Tutu and Naomi Klein have voiced their support of the Berkeley resolution.

As I’ve written in the past, I do believe that the longer Israel’s intolerable occupation continues, the more we will inevitably hear an increase in calls for boycott, divestment and sanctions (BDS). I’m certainly mindful of what these kinds of calls mean to us in the Jewish community – and I know all too well how the issue of boycott pushes our deepest Jewish fear-buttons in so many ways. Despite these fears, however, I personally support the ASUC resolution.

While I understand the painful resonance that boycotts historically have had for the Jewish community, I truly believe this bill was composed and presented in good faith – and I am troubled that so many Jewish community organizations have responded in knee-jerk fashion, without even attempting to address to the actual content of the resolution.

It is also unfair and untrue to say that this resolution is “anti-Israel.” The bill makes it clear that it is condemning a crushing and illegal occupation – and not Israel as a nation. The wording of the resolution leaves no doubt that its purpose is to divest from specific companies that aid and abet the occupation – and not to “demonize” Israel itself. If a group of students oppose the occupation as unjust, then why should we be threatened if they ask their own organization to divest funds that directly support it? This is not demonization – this is simply ethically responsible investment policy.

Why, many critics ask, are the Berkeley students singling out Israel when there are so many other worse human rights abusers around the world? To answer this, I think we need to look at the origins of the BDS movement itself. This campaign was not hatched by the Berkeley students, or even by international human rights activists. It was founded in 2005 by a wide coalition of groups from Palestinian civil society who sought to resist the occupation through nonviolent direct action.

In other words, BDS is a liberation campaign waged by the Palestinian people themselves – one for which they are seeking international support. By submitting this divestment resolution, the Berkeley students were not seeking to single out Israel as the world’s worst human rights offender – they are responding to a call from Palestinians to support their struggle against very real oppression.

The JVP statement (see above) makes this point very powerfully:

Choosing to do something about Israel’s human rights violations does not require turning a blind eye to other injustices in the world as these groups suggest; but refusing to take action because of other examples would indeed turn a blind eye to this one. Now is the time to support Palestinian freedom and human rights. Berkeley students have done the right thing. Others should follow suit and divest from the occupation, as part of their general commitment to ethical investment policies.

I believe that the actions of these Berkeley students represent an important challenge to those of us who believe that Israel’s occupation equals oppression. Quite simply, we cannot stay silent forever. Sooner or later we will have to ask ourselves: when will we be willing to name this for what it really and truly is? When will we find the wherewithal to say out loud that this policy of home demolitions, checkpoints, evictions, increased Jewish settlements, and land expropriations is inhumane and indefensible? At the very least, will we be ready to put our money where our moral conscience is?

I know that this debate is enormously painful. And I respect that there are members of the Jewish community who disagree with this campaign. But I must say I am truly dismayed when I witness the organized Jewish community responding to initiatives such as these by simply crying “anti-Semitism.” For better or worse, we are going to have to find a better way to have these conversations. Because whatever happens with the ASUC resolution tomorrow, we haven’t heard the end of this movement by a longshot.

This summer, in fact, the Presbyterian Church General Assembly will be taking up a number of resolutions related to Israel/Palestine, including one that recommends divestment from Caterpillar because the company knowingly supplies Israel with bulldozers that are used for illegal (and deadly) home demolitions in the West Bank and Gaza. I’m sad to see that the organized Jewish community is already gearing up for another major confrontation…

If you would like to write a letter to the UC President and UC Berkeley Chancellor before the April 14 vote, click here.

Addendum (April 14): UC Berkeley Professor Judith Butler has written an incredibly eloquent defense of the resolution that she will reportedly read today to the ASUC Student Senate before their override vote. Click here to read it in full.

Ashley Bates Dispatches from Gaza

Yom Hashoah: A Day to Affirm Universal Human Rights

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I can think of no more powerful meditation for Yom Hashoah 5770 than this Huffington Post piece written by Steven Gerber and Rabbi Michael Schwartz, both of Rabbis for Human Rights.

An excerpt:

It is interesting to note how two very different sets of “responses” to the Shoah are heard frequently amongst Jews here in Israel and around the world. These two different responses reflect a shared sense of urgent necessity in responding here today because of what happened there then. At the same time they demonstrate almost opposite worldviews and understandings of Israel’s purpose, and lead toward totally inverse political perspectives and often contradictory activist involvements.

One response is that, essentially, Israel must do anything it wants or needs to do in order to defend itself from hateful enemies set on perpetrating a second holocaust by destroying both the Jewish State and the Jewish People along with it.

The other response is that precisely because of our experience as Jews in the Holocaust and through our history littered with injustice and tragedy, we ourselves must make sure that Israel of all places is a nation that stringently safeguards human rights even in the most difficult of circumstances and establishes, in the words of Israel’s Declaration of Independence, a nation that “foster[s] the development of the country for the benefit of all its inhabitants; [a nation] based on freedom, justice and peace as envisaged by the prophets of Israel.”

Indeed, both the physical and spiritual security of the Jewish People and the State of Israel is best guaranteed by the strength of Israel’s democracy and the rule of just law, its commitment to human rights, and – ultimately – to the achievement of peace.

On this day in which we recall the Jewish people’s loss of human rights, let us ensure that the Jewish state embodies these rights on behalf of all its citizens.

On this day in which we remember the tragedy of our people, may we redouble our efforts on behalf of all people who dwell on earth…

Join a Conversation With Young Gazans

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Ta’anit Tzedek’s next monthly fast day is Thursday, April 15. To mark the occasion we’ll be sponsoring the second monthly phone conference of our new initiative, Resisting the Siege: Conversations with Gazans.

This month our call will spotlight the Popular Achievement Program in Gaza – a project of the American Friends Service Committee. This remarkable program works with 14-17 year old Gazan children, instilling values of civic engagement and empowerment to achieve positive social transformation and sustainable development in their communities. As you can see from the clip above, these kinds of programs demonstrate the critical importance of strengthening Palestinian civil society. Initiatives such as the Popular Achievement Program – not blockades and bombs – are the true key to security for Gazans as well as Israelis.

On our call we will be joined by Popular Achievement director Amal Sabawi and two teenage program participants, Sarah and Roba Salipi, who will discuss how they live with the daily challenges of life in Gaza.

Here’s the call info:

Thursday, April 15, 12:00 pm EST

Toll Free Number: 1-800-868-1837
Direct Dial Number: 1-404-920-6440
Conference Code: 775326#

For those of you who live in the Chicagoland area, Ta’anit Tzedek will also be sponsoring a program, “Dignity Under Siege,” an evening of interfaith reflection, conversation and action on behalf of the citizens of Gaza. Our featured speaker will be Mark Braverman, a longtime advocate for peace and justice in Israel/Palestine and author of the recently published “Fatal Embrace: Christians, Jews, and the Search for Peace in the Holy Land.”

The gathering will take place at the Evanston Galleria, 1702 Sherman Avenue, Evanston, at 7:30 pm. Check the Ta’anit Tzedek website for more info.

Bearing Witness to Collateral Murder

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If you ever needed a reminder of the utter obscenity that is war, just watch this clip.

On July 2007, two American Apache helicopters fired on a group of people in the Iraqi suburb of New Baghdad, killing approximately a dozen and wounding many others, including two children. The background of most of the dead are unknown but we do know that among the dead were two Reuters news employees named Saeed Chmagh and Namir Noor-Eldeen. Following the incident, Reuters demanded an investigation; US military authorities eventually concluded that the soldiers and pilots involved acted in accordance with the law of armed conflict and their Rules of Engagement.

Wikileaks has now obtained and decrypted a video of the entire incident. After watching it there can be no doubt that the US military acted counter to its own rules – and that its “investigation” was an utter sham. According the Rules of Engagement, soldiers may only “engage the enemy” after hostile fire – but it is quite evident from the video that this firefight was clearly unprovoked. At worst some of the men walking in the streets appeared to be carrying weapons. Potentially threatening, perhaps, but not in and of itself cause to open fire without warning.

The images in this video are graphic and disturbing enough, but what I found to be most devastating were the offhand, casual, even mocking comments of the soldiers as they mowed down these individuals in the streets. They might as well have been been playing a video game – and perhaps that is just the point. Among other things, this clip provides sobering testimony to the profoundly dehumanizing effects of war. (For me one of the most sickening moments in the video occurs when you hear one soldier chortling as another drives a Bradley Fighting Vehicle over a dead body in the street.)

“Collateral damage,” of course, is the euphemistic term for the killing of innocents. Those who advocate for war consider the killing of civilians in wartime to be a regrettable but necessary part of the bargain. No doubt we will hear this justification all the more as modern militaries increasingly utilize drones and other forms of high tech military hardware. The more we turn war into a video game, the more we create an artificial distance between ourselves and the ones with whom we wage war. But rarely do we stop to consider the ripple effects of this “collateral damage:” the untold sorrow and grief it creates, the anger and hatred it unleashes in a population.

I encourage you, after watching the video, to read Israeli blogger Yaniv Reich’s piece in Hybrid States, in which he makes the unavoidable connection between this incident and Israel’s war in Gaza and the Goldstone Report:

Those ideologues who supported Israel’s onslaught against the imprisoned population in Gaza need to spend a few extra minutes watching and digesting this video. What this video shows is the massacre of about a dozen people in Iraq, and it shows how very easy it is for even the mightiest and most technologically advanced military in the world to butcher innocents. But we miss thousands of other such videos, which did not make it to Wikileaks.

The images in this video are extremely graphic and unsettling. But I think we at least owe it to ourselves to bear witness to the carnage we ourselves are enabling through our tax dollars – and our silence.

Passover and Good Friday: Together Like Never Before

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The most memorable aspect of my Pesach this year? A combination Passover – Good Friday service JRC held together with the wonderful folks at Lake Street Church of Evanston.

The whole thing was hatched somewhat by chance. A month or so ago I was having lunch with my good friend Reverend Bob Thompson of Lake St. Church (appropriately enough at Evanston’s Blind Faith Cafe) and our conversation turned to our respective upcoming rites of spring. Bob mentioned to my surprise that he hadn’t celebrated Good Friday at Lake St. in quite some time – mainly because he simply couldn’t abide by blood atonement theology – the notion that God would somehow require the bloodshed of one man to atone for all of the sins of the rest of the world.

For my part, I mentioned that Good Friday had not generally been so “good” to the Jews throughout history, since this was invariably the time in which the worst pogroms were perpetrated against European Jewish communities. As a result, for much of Jewish history Passover was a secret ritual: observed in fear and in private. Given our complicated mutual history, we both agreed that it would be enormously powerful to celebrate Passover and Good Friday together in a spirit of healing and hope.

So that is exactly what we did this last Friday. While Bob and I weren’t at all sure if this service would fly, it actually suceeded beyond our highest expectations. Hundreds of JRC and Lake St. members filled the sanctuary at Lake St. church. Together we celebrated with a service that mixed Hebrew and English, Jewish songs, Christian hymns and prayers for healing. We ended with a rousing “Down By The Riverside.” Afterwards, countless participants – both Jewish and Christian – told us that the service was an immensely moving and healing experience for them.

During the service, Bob and I had a conversation in which we both mused about what our respective holidays might look like if we recast them in the spirit of healing and hope. Bob began by saying the first thing Christians needed to do when celebrating Good Friday was to apologize to the Jewish community for the legacy of Christian anti-Semitism. He then went on to explore how Christians might recast the meaning of the crucifixion itself. Here’s what he had to say:

Every Good Friday well meaning folk gather to listen to priests and ministers talk about how Jesus was crucified, the “lamb of God,” to take away the sins of the world. In other words, Jesus died a sacrificial death to satisfy the God who demands retribution – the God who requires the shedding of blood for the forgiveness of sins.

Thankfully these days there’s an emergent form of Christianity – one that does not buy this “blood atonement theory” – and it is a theory. Today, more and more Christians are saying they do not believe that God requires the shedding of blood… The point is, violence is not a solution – it’s always a problem. We have to get to see that violence never purifies – it always defiles. In every form it is defiling.

That’s why if Jesus was standing here today, I believe he’d say, “don’t call me the lamb of God who takes away the sins of the world.” He might say rather something more like “I am a window to divinity and a mirror of humanity. What I came to do is to show you what it means to be open to the Divine and to reflect the best of who we are as human beings. And everybody can reflect this and be this window if only we have the spiritual vision to see clearly enough.”

In other words, Jesus, I believe, would not say that he suffered to keep us from suffering – he suffered because to be human is to suffer. Jesus hangs there because life is always hanging in the balance for all of us all of the time.

I was so taken by his willingness to take on the violence inherent in the crucifixion image – and I responded in kind with my remarks:

There’s no getting around it: to observe the Seder, you need to tell a story of oppression and violence. And you cannot get to what is for Christians resurrection and what is for Jews the Exodus from Egypt without going through that moment of violence…

I will also say I share with you, Bob, completely, that I do not view violence in any way as redemptive. I reject that categorically. I think we all have to. But we still have to struggle with the way violence affects us and what it does to us and what it does to our souls. We can’t ignore it. Even if we disavow it, we can’t ignore it.

As a Jew… I fear the violence that is embodied by the Seder and that has been waged against the Jewish people for centuries will turn us into a bitter people. That it will only cause us to have a sense of entitlement which means we use our pain as a weapon against the outside world because nothing we do to anyone else can be nearly as horrible as what’s been done to us. Or it will cause us to build bigger walls between us and the rest of the world and to instill a Jewish identity that basically says nothing more than “all the world really wants us dead, and that’s what it means to be a Jew. And we have to be forever vigilant because we live in a world that hates Jews.”

And while I’m not unmindful of this history and I do think we need to retell this history because those who do not study history are condemned to repeat it…I also think we need to look seriously at what this legacy of violence and oppression does to us and what we do with it.

And for me that means bearing witness to oppression in the world. If there is any sliver of redemption in violence, it means that it can open the door to empathy – and I would suggest that this idea comes from a very deep place in Biblical tradition – in the Torah.

The commandment commanded more times than any other in the Torah is some version of “Do not oppress the stranger because you were once strangers in the land of Egypt.” To me what that says is “you don’t take your pain and use it as a weapon against the outside world. You take your pain and use it as a tool for empathy with the outside world – and to bear witness against oppression no matter where it is fomented, whether it is in our community or it’s in any community.

We cannot hold on to our pain as uniquely ours, and I want to come back to something you said earlier, Bob: “We’re all in this together. It’s not some of us – it’s all of us. And violence against one people is violence against all.”

You can read some of Bob’s thoughts about our service on a piece he’s just written for Examiner.com You can also click below to hear an audio of the entire service. (The service itself begins at the 10:00 point).

Next Year in a Jerusalem for All its Citizens

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Jewish settlement in Silwan, East Jerusalem (photo from Activestills)

The words “Next Year in Jerusalem” seriously stuck in my throat at seder this year.

I know that these words are largely a spiritual metaphor. I know that for centuries of Jewish history these words referred to a messianic vision of the future and not literal immigration. Still, given the political realities of the day, it’s just so very to difficult to separate spiritual metaphor from literal facts on the ground.

It was enormously difficult for me to proclaim “Next Year in Jerusalem” together with Jews the world over knowing that right now in Yerushalayim Shel Mata (“earthly Jerusalem”), non-Jewish residents are being evicted from their homes and the construction of Jewish residences are increasing with utter impunity. By any other name this would be called “ethnic cleansing,” and I have no trouble saying so.

Many will claim that Jews have a right to build houses anywhere that they please. That is not the issue. This issue, of course, is that Palestinians in Israel do not. Others will say that the government is only building in parts of Jerusalem that “everyone knows” will be always be part of Israel anyway. This is, in fact, exactly what Netanyahu claimed in his address at the recent AIPAC Policy Conference:

Everyone knows that these neighborhoods will be part of Israel in any peace settlement. Therefore, building them in no way precludes the possibility of a two-state solution.

This claim is hogwash. If you would like to know why, please read this article by Danny Seidemann and Lara Friedman, who understand the recent history and politics of Jerusalem better than just about anyone:

What Netanyahu really means is that East Jerusalem land falls into two categories: areas that “everybody knows” Israel will keep and where it can therefore act with impunity, and areas that Israel hopes it can keep, by dint of changing so many facts on the ground before a peace agreement is reached that they move into the first category.

It is an approach that can be summed up as: “what’s mine is mine, and what you think is yours will hopefully be mine, too.” It discloses with stark clarity the underlying principle of Netanyahu’s Jerusalem policies: the status of Jerusalem and its borders will be determined by Israeli deeds rather than by negotiations. More bluntly, who needs agreement with Palestinians or recognition of the international community when “everybody knows”?

And it is an approach that we see today on the ground, where Israel is doing its best — through construction, demolitions, changes in the public domain — to transform areas of East Jerusalem that have always been overwhelmingly Palestinian into areas that everybody will soon recognize as Israeli, now and forever. This is happening in the area surrounding the Old City, in the heart of Palestinian neighborhoods like Ras al Amud and Jebel Mukabber, and it is now starting to target areas like Shuafat and Beit Hanina.

The notion that a peace process can survive such an Israeli approach in Jerusalem is not rational. The notion that Israel can be taken seriously as a peace partner while acting this way is farcical. And the notion that the United States can be a credible steward of peace efforts while tolerating such behavior is laughable.

Next year in a Jerusalem for all of its citizens…

Shalom Rav

A Blog by Rabbi Brant Rosen