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Amid Israeli Deaths in Gaza War, How Do We Accept All the Evil in the World?
This week, the news of multiple IDF casualties in Gaza came like a gut punch, leaving us breathless with grief. Initially, we were told that there was one casualty and multiple wounded in an attack. Then we learned there were so many wounded soldiers that they had to be medevaced by helicopter to multiple hospitals. Names were sent out for us to pray for, and thousands worldwide recited Tehillim. Eventually, news filtered out that five soldiers had been killed in the tragic incident.
What was particularly difficult for my wife and me is that these young soldiers were all from our son Meir’s unit, Haredim Tzanhanim (“Chetz”), part of Battalion 202 of the Paratroopers Brigade. Their names: Staff Sergeant Betzalel David Shashuah, Sergeant Ilan Cohen, Sergeant Daniel Chemu, Staff Sergeant Gilad Arye Boim, and Captain Roy Beit Yaakov.
Only last week, Meir was asked to switch to Captain Beit Yaakov’s unit as they forged ahead into Gaza, but he opted to stay with his current unit – a decision that may very well have saved his life. This did nothing to soften the blow. The devastating news overwhelmed him. Attending his friends’ funerals was shattering and painfully brought home to him, and us, that war is not a game.
Unlike the youngsters of Western countries, who have the luxury to indulge in idealistic political protests, Israel’s emerging generation faces death and tragedy as they protect their homes, their families, and their country.
But what was particularly devastating about this tragedy is that the source of the artillery was not Hamas terrorists. Rather, it was ‘friendly fire,’ that horrible term meaning the casualties were caused by their own comrades mistakenly targeting them.
This particular incident occurred during a tense confrontation in Jabaliya, where IDF troops were stationed on the first floor of a three-story building. While maintaining their position, an IDF tank spotted a barrel protruding from a window and, despite being outside its designated sector, fired shells in response. Tragically, the incident resulted in the troop casualties.
This tragic event highlights the profound and often painful complexities of understanding and explaining the presence of evil and suffering in the world. Different theological perspectives provide varying interpretations of evil, each attempting to reconcile the existence of a benevolent and omnipotent deity with the reality of human suffering.
The first, mainstream view, is that of the Rambam (Maimonides), who posits that instead of blaming God for the evils of the world, we should be blaming our fellow man. If someone pulls out a gun and shoots a group of people, that’s a bad person committing murder, not God wreaking havoc.
But what about natural disasters, like earthquakes and tornadoes? The Rambam has an explanation for that too. According to him, these are the unfortunate side effects of a world that operates according to the unwavering laws of nature. For example, our world could not exist without the force of gravity. As a result of that force, a coconut can fall off a palm tree and land on someone’s head, killing them. That chance occurrence is the price we pay for a functioning universe.
But then there is the view of the Izhbitzer Rebbe, the iconoclastic nineteenth-century Hasidic master who often challenged mainstream rabbinic interpretations. His view is radically different from the Rambam’s and is based on the first verse of Parshat Emor (Lev 21:1): אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן וְאָמַרְתָּ אֲלֵהֶם לְנֶפֶשׁ לֹא יִטַּמָּא בְּעַמָּיו – “Speak to the priests, sons of Aaron, and say to them: None shall defile himself for a dead person among his people.”
The priest, explains the Izhbitzer, is the paradigm of an individual who refuses to dismiss anything in life as a chance occurrence. It is God and only God who runs everything. You can’t blame the forces of nature, one’s fellow man, or some random happenstance for what goes wrong, because every detail of anything that happens is under God’s control. Human agency and natural laws are all subject to divine providence, and nothing happens without God’s will.
The trouble is that this heightened faith in God’s all-encompassing power can paradoxically lead to a diminishment of faith. The “kohen” must accept incomprehensible evil as being the handiwork of God. That’s a tough expectation because one might come to think of God as the source of inexplicable evil. Therefore, the Torah warns, “none shall defile himself for a dead person among his people.” Don’t allow yourself to be pulled into the “impurity” of challenging God’s actions. Inevitably, there will be questions about the application of God’s attribute of justice – about death, suffering, and pain – but those questions and objections must not lead to a loss of faith.
The root of the Hebrew word for speech used in the pasuk is A-M-R, which the Zohar interprets to mean “a whisper.” “Where is God’s mercy?” “Where is His compassion?” These are legitimate questions, but they should remain whispers and never become the dominant voice. A faint whisper in the background, softly echoing in your ear, is fine – but ultimately, we must never lose faith.
The problem of evil and suffering is not some kind of lofty theological or philosophical issue; it is a deeply personal and existential one. When confronted with tragic events, such as the loss of five wonderful IDF soldiers in a friendly fire incident in Gaza, people naturally seek explanations and meaning.
The Rambam’s approach offers a way to understand these events as part of a broader human context, where suffering results from human actions and the inherent risks of living in a world governed by natural laws. This perspective can be comforting because it suggests that if we improve our decision-making and our understanding of nature, we can mitigate suffering.
But the Izhbitzer’s perspective is much deeper. It calls for profound faith and trust in divine providence. His view challenges individuals to see God’s hand in every event, even those that seem senseless and cruel. It requires a profound acceptance of the mysteries of God’s will and an unwavering belief that everything happens for a reason, even if that reason is beyond human comprehension.
These two perspectives offer different ways to navigate the complexities of faith in the face of suffering. The Rambam’s approach encourages human responsibility and rational understanding, while the Izhbitzer’s view fosters a deep, sometimes challenging, reliance on divine providence. Both perspectives have their strengths and can provide comfort and guidance depending on one’s faith and understanding.
The tragic loss of the five IDF soldiers in Gaza serves as a heartbreaking reminder of the profound and often painful questions surrounding the presence of evil and suffering in the world. Whether one finds solace in the Rambam’s rational approach or the Izhbitzer’s call for deep faith in divine providence, the search for meaning in the face of tragedy is a fundamental aspect of the human experience.
Indeed, it is via this ongoing search that we can meaningfully grapple with the complexities of faith and justice, and the nature of existence itself. Hopefully, in the process, it can give us the comfort we all need.
The post Amid Israeli Deaths in Gaza War, How Do We Accept All the Evil in the World? first appeared on Algemeiner.com.
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Orthodox Rabbinical Conference Slams German University for Canceling Lecture by Israeli Historian Benny Morris
The Orthodox Rabbinical Conference of Germany, an influential association of orthodox rabbis, lambasted the University of Leipzig for canceling a lecture by Israeli historian Benny Morris following anti-Israel student protests described by the school as “understandable, but frightening in nature.”
The Cologne-based group said on Wednesday that it was “shameful to see how quickly an academic institution in Germany is now caving in to aggressive anti-Israeli and antisemitic activism,” German media reported. Instead, the association continued, it is necessary to “resolutely defend the freedom of teaching and science.”
According to the rabbinical conference, young people must be taught to engage with each other at educational institutions rather than shut out opposing views in order to fulfill the post-Nazi promise of “never again.” However, it continued, submitting to aggressive activists rather than protecting constitutional rights is an “alarming signal” and a threat to a free, democratic society.
Morris, one of Israel’s leading public intellectuals, was scheduled to deliver a lecture about extremism and the 1948 Arab-Israeli war, in which the Jewish state secured its independence, at the university on Thursday as part of a lecture series on antisemitism.
However, the school released a statement this past Friday announcing that it had canceled the planned event, citing protests over the lecture and what it described as security concerns.
“Our invitation to Prof. Morris was motivated by the desire to talk about his earlier work, which has had a profound impact on historical research, the university said in its statement. “Unfortunately, Prof. Morris has recently expressed views in interviews and discussions that can be read as offensive and even racist. This has led to understandable, but frightening in nature, protests from individual student groups.”
The University of Leipzig did not elaborate on any specific comments by Morris, whose works include the seminal study The Birth of the Palestinian Refugee Problem, first published in 1988, and made a point of noting it did not endorse the historian’s views.
“In principle, inviting speakers to the university does not necessarily mean that we agree with their views, and we firmly distance ourselves from Prof. Morris’ controversial statements,” the school said. “The purpose of the event with him was to engage critically, not to endorse his theses or later statements. In our opinion, science thrives through the exchange of diverse ideas, including those that are challenging or uncomfortable. We trust that our students are able to engage constructively and critically with the guest speaker.”
Various groups including Students for Palestine Leipzig had called for the lecture to be canceled, arguing Morris — who has expressed political opinions associated with both the left and the right — held “deeply racist” views against Palestinians.
“Together with security concerns, the above points mean that Prof. Benny Morris’ lecture will not take place,” the university stated.
Morris, 75, told the Israeli newspaper Haaretz that the decision to cancel the lecture was “disgraceful, especially since it resulted from fear of potential violence by students. It is sheer cowardice and appeasement.”
Despite canceling Morris’ lecture, the University of Leipzig expressed concern about the increased efforts to boycott and marginalize Israeli scholars because they are from the world’s lone Jewish state.
“Regardless of this case, we want to express our concern that a double standard is being established that is being applied to Israeli scholars, who are increasingly marginalized and excluded from events under the pretext of political differences of opinion, while other voices are given unhindered access to the university,” the university said. “This applies, for example, in Leipzig to events by colleagues who are close to the BDS movement, which is classified as a suspected extremist case in Germany. We are far from establishing a culture of cancellations, but the possibility should remain open to be able to discuss difficult and critical voices from both sides in a tough manner.”
The Algemeiner has reported extensively on wide-ranging efforts across academia to exclude Israeli scholars and institutions in accordance with the boycott, divestment, and sanctions (BDS) movement, which seeks to isolate Israel from the international community as a step toward its eventual elimination.
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Australia Backs UN Resolution Calling for Israel to Pull Out From Gaza, West Bank in Major Policy Shift
Australia on Tuesday voted in favor of a UN General Assembly resolution calling on Israel to withdraw from the West Bank and Gaza, breaking a two-decade pattern of opposing such a measure.
The resolution passed by a vote of 157-8 vote, with Israel and the United States voting no and seven abstentions.
In the measure, the General Assembly called for a two-state solution to resolve the Israeli-Palestinian conflict “based on the pre-1967 borders,” as well as a peace conference in New York next year, co-chaired by France and Saudi Arabia, to advance diplomatic efforts in making the two-state solution a reality.
The resolution characterized Israel as an “occupying power,” demanding the Jewish state end its presence in Gaza, the West Bank, and eastern Jerusalem — areas described as “Occupied Palestinian Territory.” It also called on the UN to recognize the “inalienable rights of the Palestinian people, primarily the right to self-determination and the right to their independent state.”
Australia has not voted for such a measure at the UN since 2001. However, Australia’s Ambassador to the UN James Larsen and a spokesperson for Foreign Minister Penny Wong both said in statements that Tuesday’s vote was meant to work toward peace in the Middle East and a two-state solution. Wong previously called on Israel to “exercise restraint” on Oct. 7, 2023, the day of the Palestinian terrorist group Hamas’s invasion of and massacre across southern Israel.
Australian Opposition Leader Peter Dutton blasted the government’s decision to support the UN resolution, accusing Prime Minister Anthony Albanese of “selling out” the Jewish community and “abandoning Israel” for electoral purposes.
“The best we can do for peace in the Middle East is defeat Hamas and Hezbollah and make sure their proxy in Iran does not strike with nuclear weapons, or through the Houthis, or others they are finding because innocent women and children are losing their lives,” he told reporters in Sydney.
The vote came amid already flaring tensions between Israel and Australia.
On Monday, Israeli Foreign Minister Gideon Saar summoned Australia’s Ambassador to Israel, Ralph King, for an official reprimand following Canberra’s decision not to grant Israel’s former Justice Minister, Ayelet Shaked, a visa to enter the country last month.
Saar charged that the decision to prohibit Shaked from visiting Australia was based on “baseless blood libels spread by the pro-Palestinian lobby.”
Australian Home Affairs Minister Tony Burke explained that his decision to refuse Shaked’s visa application was rooted in concerns that she would “seriously undermine social cohesion” by speaking about the war in the Middle East, noting her past comments about Palestinians.
Meanwhile, antisemitism in Australia has surged following Hamas’s Oct. 7 onslaught, amid the ensuing war in Gaza.
Antisemitism in Australia quadrupled to record levels over the past year, with Australian Jews experiencing more than 2,000 antisemitic incidents between October 2023 and September 2024, according to a new report published by the Executive Council of Australian Jewry (ECAJ), an organization that advocates upholding the civil rights of the country’s some 120,000 Jewish citizens. In many cases, antisemitic incidents were fueled by anti-Israel animus.
Daniel Aghion, president of ECAJ, lambasted Australia’s latest UN vote in comments reported by the Sydney Morning Herald.
“This is a shameless pursuit of a domestic political agenda that puts [the ruling Labor Party’s] aspirations in vulnerable seats ahead of historic and principled support for a democratic ally,” he said, referring to Australia’s upcoming elections this spring. “For some time now, this government has been chipping away at bipartisan support for Israel and a negotiated end to the conflict. After this latest significant shift, there is very little left.”
David Taragin is a writer based in New York.
The post Australia Backs UN Resolution Calling for Israel to Pull Out From Gaza, West Bank in Major Policy Shift first appeared on Algemeiner.com.
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‘Deplorable Blood Libel’: Amnesty International Under Fire for Accusing Israel of Genocide in Gaza
Amnesty International accused Israel of committing genocide in Gaza during its war against the Hamas terrorist group, in a report published Thursday that Jerusalem denounced as an “antisemitic blood libel” based on lies.
The report, which was almost 300 pages, claimed Israel aimed to systematically destroy Palestinian communities in Gaza by launching lethal strikes, dismantling infrastructure, and obstructing humanitarian aid, including food and medicine. The allegations framed Israel’s military campaign as unjustifiable, even in light of Hamas’s Oct. 7 massacre, in which 1,200 Israelis were murdered and more than 250 others were taken hostage into Gaza last year.
“Our damning findings must serve as a wake-up call to the international community: this is genocide. It must stop now,” Amnesty International chief Agnès Callamard said in the report.
Israel responded by saying the report was “entirely false.”
“The deplorable and fanatical organization Amnesty International has once again produced a fabricated report that is entirely false and based on lies,” Israel’s Foreign Ministry said in a statement.
Amnesty Israel, the organization’s local chapter, distanced itself from the report, stating that while the devastation in Gaza had reached “catastrophic proportions,” it did not meet the legal definition of genocide.
Members of the branch criticized the global office for reaching what they described as a “predetermined conclusion.”
Amnesty International’s report outlined numerous recommendations urging the international community to exert intense pressure on Israel — including the immediate halt of all military aid to the country — but failed to make any mention of pressuring Hamas to release the hostages.
The Hamas-controlled Gaza health ministry has said that 44,000 Palestinians have been killed. These figures do not distinguish between combatants and civilians. The Israel Defense Forces estimates that approximately 19,000 Hamas operatives have been killed, suggesting a combatant-to-civilian casualty ratio that is far lower than in other recent conflicts, such as those in Afghanistan and against Islamic State (ISIS) in Iraq and Syria.
Watchdog group NGO Monitor accused Amnesty International of publishing the report as part of a bid to strengthen the lawfare efforts led by South Africa and its allies before the International Court of Justice (ICJ), as well as the “pathological propaganda of UN Special Rapporteur Francesca Albanese and other political actors.”
“Amnesty’s report and recommendations … are not a credible, unbiased, carefully considered analysis of the complex circumstances inherent in the Gaza conflict,” the group said.
Other critics of the report argued Amnesty’s bar for declaring genocide was misguided, noting widely recognized historical examples of genocide such as the Holocaust for comparison.
There are six million reasons why @amnesty is wrong, and a million of them were children.
— Mark Goldfeder (@MarkGoldfeder) December 5, 2024
NGO Monitor’s legal adviser, Anne Herzberg, accused Amnesty of fabricating a definition of genocide tailored exclusively to Israel.
“It’s not surprising that Amnesty invented a definition for genocide because they did the exact same thing when it came to apartheid,” Herzberg told The Algemeiner.
The report’s dishonesty was particularly egregious, she said, because it failed to disclose this redefinition until page 101 — a point most readers are unlikely to reach.
“They know almost no one is going to get that far into the report to notice that they say that,” Herzberg said, adding that the main purpose of the report isn’t accuracy but propaganda.
She alleged that Amnesty International had predetermined its conclusion months before, with some members of its Israel branch confirming this.
“They decided months ago they wanted to write a genocide report and then cobbled together some made up allegations in order to fit that definition because the point is to demonize Israel,” Herzberg said.
She noted that the organization had in the past expressed opposition to Israel’s existence as a Jewish state, and as such all of its actions should be viewed within that ideological context.
Amnesty’s selective omissions, which included downplaying or ignoring evidence of Hamas’s operations in areas targeted by Israeli strikes, were designed “to paint a picture of Israeli malevolence.”
Herzberg highlighted that Amnesty’s website described the Oct. 7 massacre as “Israel’s offensive,” a framing she said underscores the organization’s bias. “That just gives you a flavor of what this organization is about,” she concluded.
The post ‘Deplorable Blood Libel’: Amnesty International Under Fire for Accusing Israel of Genocide in Gaza first appeared on Algemeiner.com.
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