Rabbi Alexander Davis is the Senior Rabbi at Beth El Synagogue in St. Louis Park.
What should we call a person who charges Israel with genocide? When it is Hamas, we call them enemies and charge them with spewing libel. What about when that charge comes from fellow Jews?
Since Hamas’ brutal attack on October 7, Jews have participated in, and in some cases led, protests against the right of Israel to exist as a Jewish State. That is not surprising. A minority of Jews have long been critical of the very notion of a Jewish State. Jews on the far right and far left are proudly antizionist.
Last April, when Neturei Karta praised Iran’s attack on Israel tweeting “G-d bless Iran,” they allied themselves with Israel’s most dangerous enemy. When Jewish Voice for Peace suggests that the fundamental threat to the region is Israel’s occupation and with gross naiveté ignore and downplay the genocidal ideology of Islamic fundamentalism, they are playing directly into Hamas’ propaganda. When Jews call for Palestinian self-determination but object to Jewish self-determination, they are unintentionally emboldening Israel’s enemies.
On their own, these statements are deeply problematic. Espoused by Jews, even more so. And espoused by rabbis even more so. Because when the general population hears Jews justify Hamas’ attack and deny Israel’s right to sovereignty, they are encouraged to do the same. When they hear rabbis excuse activists who glorify martyrdom against Israelis and who consider Zionists enemies, they put Jews in danger.
Such was the case recently when Rabbi Jessica Rosenberg defended, even admired, Educator for Palestine speaker, Taher Herzallah, in a Star Tribune op-ed. Rabbi Rosenberg offers no solace or sympathy for the hostages, the 1,200 murdered on Oct. 7, 2023, or the tens of thousands of displaced Israelis. Instead, she embraces a person who fantasizes about the destruction of Israel. This reflects not only a profound lack of ahavat yisrael, love for the Jewish people, half of whom live in Israel. It legitimizes anti-Israel sentiment among the general population, further endangering Jews the world over.
To be clear, incendiary comments by Jews and Israelis directed at Palestinians are no less dangerous and must be condemned. All the more so when the comments, made by Israeli government ministers, incite and excuse settler violence. They undermine our moral authority and give the world a reason to vilify Israel. They bring shame upon the Jewish people and desecrate God’s name.
As Jews, we are obligated to pursue justice and to seek peace. We must acknowledge the suffering in Gaza and Israeli policies that have long dehumanized Palestinians. Pronouncements like those of Neturei Karta and Jewish Voice for Peace do not help. On the contrary, they are often factually incorrect, morally perverse, and are dangerous for they threaten the safety of Israel and of Jews worldwide.
To be sure, there is value in leaning into difficult Israel discussions, even – and especially – when that makes us uncomfortable. We should approach such conversations with curiosity and a desire to understand a different perspective. Indeed, we are enriched by diverse opinions. But there is also a limit. Now, as Israel engages in an existential fight, pronouncements that undermine Israel’s right to exist demand a response.
How should we regard our fellow Jews who hold these positions? Following the destruction of the Second Temple in 70 CE, a prayer was added to the daily Amidah. It was a response to heretical sects (such as the Saducees) who delivered fellow Jews into the hands of Roman authorities. Recited three times a day, the prayer says, “For the slanderers let there be no hope.”
According to the Talmud, this prayer was written by Shmuel Hakatan, who was known for a deep love for his fellow human beings. Only he could be entrusted to compose a prayer addressing internal threats.
Following Shmuel’s example, I am working to hold space in my heart for fellow Jews with whom I strongly disagree on Israel. I affirm the Talmud’s radically inclusive dictum, “even though they err, they remain Jews,” members of our family, part of the House of Israel. With humility, I acknowledge, as the prayer suggests, ultimately God determines who is an enemy and who is an ally of God’s people.
But I would also remind us of a teaching in Pirkei Avot (1:10) where the sage, Shimon ben Shetach, warns his colleagues, “Be careful with your words, lest from them people learn to lie.” Or worse.
