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Dutch Court Blasted for ‘Woefully Insufficient’ Sentencing of Men Who Attacked Israeli Soccer Fans in Amsterdam
Israeli soccer fans under assault, near Amsterdam Central station, in Amsterdam, Netherlands, Nov. 8, 2024, in this still image obtained from a social media video. X/iAnnet/via REUTERS
A district court in Amsterdam sentenced five men on Tuesday for participating in violent attacks against Israeli soccer fans in the Dutch city last month, imposing punishments that were roundly criticized as inadequate by many pro-Israel supporters.
The five suspects were sentenced to community service and up to six months in jail for violent public assault, which included kicking fans of the Israeli soccer team Maccabi Tel Aviv before and after the team’s match against their Dutch rivals Ajax and inciting the premeditated and coordinated violence that took place on Nov. 7.
A man identified as Sefa O was given the longest sentence — six months in prison for public violence against several people, minus the time he has already been held in custody. Prosecutors argued that he had a “leading role” in the violence that ensued. In court earlier this month, images were shown of a man identified as Sefa O kicking a person on the ground, chasing fans of Maccabi Tel Aviv in the streets of Amsterdam, and punching people in the head and the body.
A man identified as Umutcan A was sentenced to one month in jail, and Rachid O, who shared messages in the Whatsapp group chat that incited the violence, was sentenced to 10 weeks in jail. Karavan S was given one month for the same offense. Nineteen-year-old Lucas D — the only one of the five men to appear in court for the sentencing on Tuesday — was tried under juvenile law and ordered to complete 100 hours of community service, minus his pre-trial detention. The young man helped incite violence by participating in chat conversations that called for people to gather and attack Maccabi Tel Aviv fans, according to the court, which added that he also sent discriminatory messages in the chat group.
The five men were given sentences that were much less than what prosecutors demanded. The court defended its ruling by saying that community service is typically ordered for such crimes and for first time criminal offenders, which some of the suspects are, but “given the seriousness of the facts and the context in which they took place, the court is of the opinion that a prison sentence is the only appropriate punishment.” However, many have argued that the sentencing is not severe enough.
“Seriously Amsterdam? 6 months maximum prison, while excusing their pogromist actions? Shame on you,” Arsen Ostrovsky, a leading human rights attorney and CEO of The International Legal Forum, said in a post on X. “No wonder Jew-hatred and Islamic extremism is out of control in the Netherlands!”
Tal-Or Cohen, the founder and CEO of CyberWell, a technology company that monitors antisemitism and Holocaust denial on social media, called the sentencing on Tuesday “a shameful slap on the wrist and CYA [cover your ass] by Dutch authorities.”
“One of the leaders of the Amsterdam pogrom ‘possessed illegal fireworks with the power of a hand grenade,’ – But according to Dutch prosecutors no need to pursue charges for terrorism,” she noted, citing a Dutch report about the violence. “What if the leaders of the ‘Jew-Hunt’ brought their grenade to a Christmas market in Amsterdam?”
The Center for Information and Documentation on Israel (CIDI) described the severity of the sentencing as “disappointing” on its website. In a post on X, it further called the punishment “regrettable” since it was much less than what prosecutors had hoped for. “Nevertheless,” the group said, “it is good that prison sentences were imposed and that community service alone was not enough.”
“This shows that the legal order is also shocked. There was no justification for the actions of that night,” the CIDI added. “With this verdict, we as a society draw a clear line that this is not acceptable and that we do not accept this violence. We hope that other suspects will soon be arrested and that prosecutions can be initiated with the same speed.”
Others on X called the sentencing “woefully insufficient,” a “joke,” and a “disgrace.”
“This was an opportunity to show that antisemitism comes with a price. A 6 month jail sentence does not serve as a deterrent,” said one social media user.
After a soccer match between Maccabi Tel Aviv and Ajax on the night of Nov. 7, Israeli soccer fans were attacked in the streets by assailants who physically assaulted them, ran them over by cars, chased them with knives and sticks, and forced them to say “Free Palestine” to avoid further harm. Chief prosecutor René de Beukelaer said “several dozen” people were attacked. The violence continued into the early hours of Nov. 8 and five Maccabi Tel Aviv fans were hospitalized for injuries sustained during the attack that has been described as a “pogrom.” Amsterdam Mayor Femke Halsema called the attackers “antisemitic hit-and-run squads” who went “Jew hunting.”
Seven people appeared in court earlier this month in connection to the violence, but two of the cases have been delayed. The defense in one case requested a later date, to have more time to prepare evidence, and the second case, involving a Palestinian refugee accused of “attempted manslaughter,” is pushed back as the court awaits the results of a psychiatric evaluation, according to AFP. A total of 62 people were arrested on the day of the soccer match in relation to the violence, but most were released shortly afterward, the news outlet noted. Dutch police have already identified at least 45 suspects and are trying to identify more.
The prosecutor previously said that the violence last month “had little to do” with soccer. “In this case, there was no evidence of … a terrorist intent and the violence was not motivated by antisemitic sentiment,” he claimed. “The violence was influenced by the situation in Gaza, not by antisemitism.”
More than 47 people who were attacked during the violence in Amsterdam have obtained legal counsel from The Lawfare Project, which is helping the victims review legal options after also assisting them in securing local counsel in Amsterdam.
The post Dutch Court Blasted for ‘Woefully Insufficient’ Sentencing of Men Who Attacked Israeli Soccer Fans in Amsterdam first appeared on Algemeiner.com.
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A History of Hanukkah and Jewish Survival
A Hanukkah menorah. Photo: Pixabay
We like to think that Hanukkah was the great victory of Judah, the son of Mattiyahu the Priest (who initiated the resistance) against the mighty Syrian or Seleucid Greeks over 2,000 years ago. The Seleucid campaign against Judea began when Antiochus the 4th invaded in 167 BCE). He believed his culture was far superior to that of the Jews. Jewish merchants were beginning to rival the Greeks in the Eastern Mediterranean, so commercial rivalry was a factor too.
Judah (the name Maccabee is not mentioned in Talmudic sources) did indeed defeat some Seleucid armies and retook the Temple and purified it in 164 BCE. But in fact, the fighting went on for some five years.
Although in between, the Temple did indeed function the way it did before Antiochus, nevertheless it was not a clear-cut victory. The in-fighting in the court of the Syrian Greeks, the assassination of kings and rival generals, all contributed to stalemate with Syrians still holding on to their fortress in Jerusalem.
Judah was killed in the battle of Elasa in 160 BCE. Judah’s brother Jonathan was killed in 143 BCE. Only with the last brother Simon, who was recognized officially as Judea’s high priest and the head of the Judean state in 142 CE, did Judea become independent, for a while.
Judah did not establish the annual eight-day festival we have today. He did replicate the Eight Days of King Solomon’s original dedication of the first Temple when he re-took it. The late Talmudic rabbis established the ongoing eight days to commemorate the miracle of the oil not mentioned earlier. And their failure to mention Judah indicates their disapproval of the Hasmonean dynasty in general as it played out.
Was Hanukkah just a matter of military conquest — or just cultural disagreement with the Greeks? There were no Palestinians to be seen. In competing for markets, Greeks killed Jews and Jews killed Greeks back. John Hyrcanus, Simon’s successor ,was particularly effective at retaliating against those who attacked Jews even beyond his territory.
Within the Jewish community of Judea, there were huge divisions, which reflected the precise divisions that exist today within the Jewish communities in Israel and the Diaspora.
Succeeding generations could not even agree what the significance of Hanukkah was. For those who fought, it was a military victory that ultimately led to the establishment of regaining and re-opening the Temple and an autonomous state.
For the rabbis of the Talmudic era, who were scarred by the Roman conquests, it was a celebration of the spiritual flame kept burning by the few against the many. Judah the fighter was not mentioned. Some saw it as a response to the Diaspora festival of Purim, others as the interaction between the Diaspora and Israel, with both suffering from different pressures and antagonisms. What we now call antisemitism.
A lot has changed over the last 2,000 years — and a lot has not.
Empires have come and gone, rulers have risen and died, and Jews remain a people as Bilaam says (Numbers 23:9) “A nation that dwells alone and is not regarded (or valued) by the other peoples.” We have always been loners. Does this really matter? For some it does and that explains why so many Jews have always abandoned the confines of Jewish life to try to thrive in the non-Jewish world. It also explains why others have fought for their beliefs and freedom — and why some have become zealots.
We should not be surprised today to discover how many Jews are antagonistic to the Jewish people, and certainly not about how the non-Jewish world continues to be extremely ambivalent towards us. Both in the Middle East and in the West, communities are now no longer as monochromatic or as unified as they once were. Mass migrations have changed the complexity of many societies and divided them against themselves.
This is why the Hanukkah story is so important. It’s the only festival we have that records the military triumph of Israel against its opponents, and the survival of our tradition despite the continuous, repeated attempts to snuff us out.
We have thrived despite it all. In our prayers every single day of the year, we think of Jerusalem and returning to it in our minds if not in our bodies. This is something that the world just does not get — because they are not concerned with history or facts. This is our story, whichever the way the wind blows, and they will not snuff our lights out.
The author is a writer and rabbi, currently based in New York.
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Deriving Harmony: A ‘Mathematical’ Reading of Parshat Vayigash and the Story of Yosef
Reading from a Torah scroll in accordance with Sephardi tradition. Photo: Sagie Maoz via Wikimedia Commons.
Parshat Vayigash brings us to one of the most emotionally charged moments in the Torah.
Yosef, now a powerful ruler in Egypt, reveals his identity to his brothers, setting the stage for reconciliation after years of separation, pain, and misunderstanding. The parsha highlights themes of forgiveness, unity, and divine providence, as fractured relationships are mended and a family realigns with its shared destiny.
From a mathematical perspective, the resolution in Parshat Vayigash can be seen as a system of linear equations. Just as a system requires each equation to be satisfied simultaneously at a single solution point, the family’s conflicting perspectives and needs converge into a unified outcome. This metaphor provides a structured lens through which to understand the intricate interplay of values, responsibilities, and emotions in this story.
The Mathematical Framework: Systems of Linear Equations
A system of linear equations consists of two or more equations that must be satisfied simultaneously. For example:
Here, x and y represent variables, while the coefficients
This concept mirrors the narrative arc of Parshat Vayigash. Yosef’s perspective, shaped by his journey and Divine purpose, represents one equation, while Yehdah’s plea, grounded in responsibility and repentance, represents another. Both have their own unique parameters, yet the Torah demands that their paths intersect to achieve harmony.
Yosef’s Equation
Yosef’s trajectory is shaped by years of hardship and Divine intervention. Sold into slavery by his brothers, he rises to become the viceroy of Egypt, using his position to save countless lives during a devastating famine. His equation includes parameters such as forgiveness, hidden identity, and the fulfillment of his prophetic dreams. Yosef operates with a long view of history, understanding that his suffering was part of a Divine plan to ensure the survival of his family.
In mathematical terms, Yosef’s line reflects a higher-level perspective. His decisions are calculated, testing his brothers to see if they have truly changed. He places Benjamin in a position of vulnerability, forcing his brothers to confront their past actions and demonstrate growth.
Yehudah’s Equation
Yehudah’s line, meanwhile, is rooted in loyalty, repentance, and self-sacrifice. Once a key player in the sale of Yosef, Yehudah now steps forward as the family’s moral leader. His heartfelt plea to protect Benjamin, even offering himself as a slave in his brother’s place, demonstrates a profound transformation. Yehudah’s parameters include responsibility for his actions, a commitment to his father Yakov, and a willingness to endure personal suffering for the sake of his family’s unity.
Yehudah’s line represents a grounded, immediate perspective. He is not thinking about grand plans or Divine foresight; he is focused on the here and now, ensuring Benjamin’s safety and preserving his father’s fragile spirit.
Solving the System
The brilliance of Parshat Vayigash lies in how these two “lines” converge. Yosef and Yehudah begin from vastly different places: Yosef with his concealed identity and tests, and Yehudah with his guilt and earnestness. Through their charged interaction, each adjusts their position, mirroring the process of manipulating equations to find a solution.
Yosef’s eventual revelation — “I am Yosef” — is the moment when the system resolves. At this point, all conditions are satisfied: Yosef’s need to confirm his brothers’ repentance, Yehudah’s commitment to his family’s well-being, and the overarching Divine plan to reunite Yakov’s children.
The solution to the system is a point of harmony where all variables align. The family’s unity is restored, not by erasing their differences, but by finding a resolution that respects and incorporates each perspective.
Lessons from the Formula
The system of linear equations in Parshat Vayigash teaches us profound lessons about reconciliation and harmony. Just as mathematical systems require each equation to maintain its integrity while finding common ground, human relationships thrive when differing perspectives are acknowledged and balanced. The Torah shows us that unity is not about uniformity; it’s about creating a space where all voices can contribute to a shared solution.
The process of solving such a system highlights the importance of adjustments and dialogue. Yosef and Yehudah’s interactions involve testing, negotiation, and moments of vulnerability. The result is a meaningful reconciliation that strengthens their family’s bond.
Conclusion
Parshat Vayigash offers a timeless blueprint for resolving conflicts and building unity. Through the lens of a system of linear equations, we see how Yosef and Yehudah’s distinct trajectories intersect to create a harmonious outcome. Each perspective brings its own parameters, yet the solution honors them all. This mathematical metaphor not only deepens our understanding of the parsha, but also inspires us to seek alignment in our own relationships, finding points of connection where harmony can flourish.
Rochie Gottheil is an analyst by day and creates high school and college math curricula in her spare time. She can be reached at Rochel.desk@gmail.com
The post Deriving Harmony: A ‘Mathematical’ Reading of Parshat Vayigash and the Story of Yosef first appeared on Algemeiner.com.
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How Hamas Lies About Israeli Hostages — With the BBC’s Help
The BBC logo is seen at the entrance at Broadcasting House, the BBC headquarters in central London. Photo by Vuk Valcic / SOPA Images/Sipa USA.
On Dec. 17, the BBC News website published a report by Yolande Knell and Rushdi Abualouf headlined “Gaza ceasefire talks in final stage, Palestinian negotiator tells BBC.” Readers of that report were told that:
Of 96 hostages still held in Gaza, 62 are assumed by Israel to still be alive.
As was the case in another BBC report published a week earlier, that portrayal fails to clarify that Hamas also holds two Israeli civilians who entered the Gaza Strip in 2014 and 2015, and the bodies of two soldiers who were killed in 2014.
Readers are also told that Israel’s concern for the security of its civilians is “problematic” and a nod to the “far right”:
According to his spokesman, [Israel’s minister of defence] Katz told members of the Israeli parliament’s foreign affairs committee on Monday: “We have not been this close to an agreement on the hostages since the previous deal,” referring to an exchange of hostages and Palestinian prisoners in Israel in November 2023.
He has since written on X: “My position on Gaza is clear. After we defeat Hamas’s military and governmental power in Gaza, Israel will have security control over Gaza with full freedom of action,” comparing this to the situation in the occupied West Bank.
“We will not allow any terrorist activity against Israeli communities and Israeli citizens from Gaza. We will not allow a return to the reality of before 7 October.”
Such comments are likely to be seen as problematic by negotiators trying to bridge gaps with Hamas. However, in Israel, they are seen as vital to guarantee the support of far-right Israeli cabinet ministers who have previously warned they would not agree to what they have described as a “reckless” deal in Gaza.
In a televised report about the talks which was aired on the BBC News channel on the same day, Rushdi Abualouf (located in Istanbul) told viewers that: [emphasis in italics in the original, emphasis in bold added]
“…also the first stage will allow the dead hostages — the civilian dead hostages — also will be released. So not only alive [sic] hostages but also the people who were killed in the airstrikes and they are civilians…”
With that highlighted statement Abualouf promoted and mainstreamed the long-standing Hamas propaganda whereby any deceased hostages were killed as a result of Israeli actions.
In August we saw that when such claims were shown to be false, the BBC failed to adequately inform its audiences when Hamas murdered six Israeli hostages, including American Hersh Goldberg-Polin.
Among the civilian hostages known to be deceased, are those who were murdered during the October 7 onslaught and their bodies then abducted and taken to the Gaza Strip. They include Idan Shtivi, Judith Weinstein Haggai, Gadi Haggai, Dror Or, Yair Yaakov, Manny Godard, Ilan Weiss, Eitan Levy, Ofra Keidar and two Thai nationals. Additional hostages were kidnapped alive and subsequently died or were murdered while in captivity.
Rushdi Abualouf not only promoted disinformation by claiming that the deceased civilian hostages were “killed in the airstrikes” — he deliberately misled BBC audiences by means of brazen promotion of the Hamas narrative, which is intended to erase its responsibility for the deaths of hostages and place the blame on Israel.
Hadar Sela is the co-editor of CAMERA UK — an affiliate of the Committee for Accuracy in Middle East Reporting and Analysis (CAMERA), where a version of this article first appeared.
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