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Rashida Tlaib: The idea of uprooting Israeli settlements is ‘something I struggle with’
WASHINGTON (JTA) — In a recent speech, Rep. Rashida Tlaib said she struggles with the idea of uprooting Israeli settlements in the West Bank, comparing the evacuation of settlements to the displacement of Palestinians during and after Israel’s 1948 War of Independence.
The Democratic congresswoman, who is Palestinian-American, made the remarks on Monday via Zoom to a group of Jewish high school students who gather virtually to hear from Palestinians. The Jewish Telegraphic Agency obtained a recording of the Zoom call.
During her appearance, one of the students asked her about Israeli West Bank settlements, which much of the international community considers illegal. In response, the Michigan representative invoked the “Nakba,” the term meaning “catastrophe” that Palestinians use to describe their displacement during and after the 1948 war.
“Some settlements have been there for so long, right?” she said. “And just the idea around taking families that — that’s been their home — it’s just completely uprooting, forcibly displacing. It’s something I struggle with because, like, we’re doing it all over again, right? This happened during the Nakba.”
Tlaib immediately qualified that “you can’t compare” the Nakba to the removal of settlements, saying that Palestinians endured more violence than uprooted settlers when they were dispersed or expelled. Palestinians, she said, also deserved “restorative justice.” But she appeared to have difficulty accommodating the idea of removing families who had lived in their homes for generations.
“Some generations now don’t know anything but that community, that is in the eyes of the United Nations and many others and agreements, it’s illegal,” she said. “So I don’t know how we do it.”
The remarks signal that Tlaib, perhaps the most outspoken critic of Israel in Congress, has something in common with many right-wing Zionists whom she otherwise opposes: an aversion to evacuating settlements. Tlaib supports the one-state solution — in which Israelis and Palestinians would live together in a single country with equal rights — and proponents of similar visions have said that, in such a scenario, Israeli settlers could remain where they are.
But pro-Palestinian politicians rarely evince sympathy for settlers, and in the past, Tlaib has been a vehement critic of Israeli settlements. Her statement Monday appears to be the first time she has expressed these sentiments publicly.
“I’m idealistic as well, and people think I’m a little corny, but I know I just think we can all live together equally,” she said later in the 35-minute talk. “I really believe we can have a state where all of our Jewish neighbors across the country can feel safe.”
Tlaib’s office did not respond to repeated requests for comment or clarification. Multiple organizations that have allied with her — including Jewish Voice for Peace, the anti-Zionist Jewish group that recently cosponsored an event with Tlaib commemorating the Nakba at the U.S. Capitol — likewise did not respond to requests to comment on her remarks.
The meetings of high school students are organized by Ezra Beinart, son of Peter Beinart, the Jewish writer who, in recent decades, has transitioned from being a fierce defender of Israel to advocating for a one-state outcome. Ezra Beinart is a high school student in New York City.
Two days after Tlaib spoke to the group, she hosted the Nakba commemoration at the Capitol and introduced a congressional resolution that would recognize the Nakba, spurred in part by her frustration with weeks of Congress members celebrating Israel’s birthday.
The text of Tlaib’s Nakba resolution decries settlements. It states that “the Nakba is not only a historical event, but also an ongoing process characterized by Israel’s separate-and-unequal laws and policies toward Palestinians, including the destruction of Palestinian homes, the construction and expansion of illegal settlements, and Israel’s confinement of Palestinians to ever-shrinking areas of land.”
Tlaib’s efforts this week to mark the Nakba in Congress drew sharp criticism from mainstream Jewish groups, many of which also oppose a one-state outcome, which they fear would lead to a Palestinian-majority state hostile to Jews.
Tlaib has a long history of positions that incense the pro-Israel community. She routinely opposes defense assistance to Israel and backs the boycott, divestment and sanctions movement targeting Israel, known as BDS.
She outraged Jewish Democratic lawmakers last year when she said progressives could not support Israel’s government, which was then centrist. In 2020, she tweeted, then deleted, the phrase “From the river to the sea,” which is viewed as a call for Israel’s removal. In 2019, under pressure from then-President Donald Trump, Israeli Prime Minister Benjamin Netanyahu banned her and Rep. Ilhan Omar (D-Minn.) from entering Israel, a decision that prompted rare criticism from pro-Israel advocates who argued that her status of a congresswoman merited more respectful treatment.
In her chat with the students, Tlaib returned to the themes that make her a target of mainstream pro-Israel opprobrium, including her advocacy for a binational state. She rejected the view, held by many large Jewish organizations, that anti-Zionism is antisemitism, and likened Israel’s current practices to apartheid and to the Jim Crow South — analogies also rejected by most pro-Israel organizations.
“Separate but equal didn’t work in our country,” she said, referring to the various proposals that would establish an independent Palestinian state alongside Israel. “We tried and it didn’t work. Segregation made it more violent for Black neighbors.”
But she also described a vision of Israeli settlers and Palestinians living in harmony. She noted that her grandmother, whose hardships she frequently cites in criticizing Israel, lives “feet” away from a settlement. She recalled playing basketball in the neighboring settlement as a child when she visited her.
“I remember the head of the village who knew some of the folks there,” she said. “And it was beautiful, in that sense of, like, being like neighbors.”
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Israel becomes first country to recognize Somaliland, drawing condemnation from Egypt, Turkey and Somalia
Israel became the first country to formally recognize Somaliland, a self-declared sovereign state in the Horn of Africa, in a decision that was immediately condemned by Somalia and other nations.
“The Prime Minister announced today the official recognition of the Republic of Somaliland as an independent and sovereign state,” wrote Prime Minister Benjamin Netanyahu’s office in a post on X. “The State of Israel plans to immediately expand its relations with the Republic of Somaliland through extensive cooperation in the fields of agriculture, health, technology, and economy.”
Somaliland’s president welcomed the announcement from Netanyahu in a post on X, adding that he affirmed the region’s “readiness to join the Abraham Accords,” the normalization agreements between Israel and a handful of Arab states that was brokered during President Donald Trump’s first term.
Somaliland proclaimed independence from Somalia in 1991 during the country’s civil war, but has failed to receive recognition from the international community in part due to Somalia’s opposition to its secession. Somalia officially rejects ties with Israel, and has consistently refused to recognize the state of Israel since 1960. Somalia and Somaliland are overwhelmingly Muslim.
“The ministers affirmed their total rejection and condemnation of Israel’s recognition of the Somaliland region, stressing their full support for the unity, sovereignty and territorial integrity of Somalia,” Egypt’s foreign ministry said in a statement following a phone call between Egypt’s foreign minister and his Somali, Turkish and Djiboutian counterparts, according to Reuters.
In November, the Israeli think tank Institute for National Security Studies argued in a report that recognizing Somaliland could be in Israel’s strategic interest.
“Somaliland’s territory could serve as a forward base for multiple missions: intelligence monitoring of the Houthis and their armament efforts; logistical support for Yemen’s legitimate government in its war against them; and a platform for direct operations against the Houthis,” the report read.
It is unclear if the United States will follow suit. In August, Texas Republican Sen. Ted Cruz wrote to Trump urging him to recognize Somaliland.
“Somaliland has emerged as a critical security and diplomatic partner for the United States, helping America advance our national security interests in the Horn of Africa and beyond,” wrote Cruz.
This article originally appeared on JTA.org.
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‘Jesus is a Palestinian,’ claims a Times Square billboard. Um, not quite
“Merry Christmas,” proclaims a billboard in Times Square: “Jesus is Palestinian.”
Countless people will walk by the display or see it on social media, and many will believe it.
So, let’s go through why that statement is such a mistake, once again.
Jesus was a Jew. He was born to Jewish parents, was circumcised under Jewish law — traditionally, on Jan. 1, which is how that day became known as the Feast of the Circumcision — and lived as a Jew. He taught from the Hebrew Scriptures. He worshiped in the Jerusalem Temple. He observed Jewish festivals. He debated Jewish law with other Jews using Jewish modes of argument.
Go back to the Gospels in the New Testament — specifically Luke 4:16: “He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom.” Or, John 4:9, in which a Samaritan woman asks Jesus: “How is it that you, a Jew, ask a drink of me, a woman of Samaria?”
Cross-reference other ancient sources. Josephus, a first-century Jewish historian, refers to Jesus as a Jewish figure executed in Judea. No serious historical study of Jesus elides this basic truth: Jesus was a Jew.
Yet many efforts through history have sought to sever Jesus from his Judaism — often, if not always, in an attempt to denigrate Jews.
In the second century, the theologian Marcion sought to completely sever Christianity from Judaism. For him, the God of Israel was inferior and the God of the Christians was morally superior. Jesus, therefore, belonged to a different moral universe. The early Church condemned Marcionism precisely because it erased Jesus’s Jewish roots, and ultimately dismissed the idea as a heresy that needed to be rejected.
In the twentieth century, Nazi theologians attempted to portray Jesus as Aryan and anti-Jewish, which Susannah Heschel documents in her book The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany.
But it’s not just because of his religion that Jesus shouldn’t be considered Palestinian.
“Why not?” you might ask. “Didn’t he live in Palestine?”
The short answer is: Not yet.
When Jesus lived, the land of Israel was called Judea. It was under Roman rule, and it fell under several administrative districts: Judea, Galilee, and Samaria.
So, what is the source of the name “Palestine” for that area? It comes from the ancient people known as the Philistines, a perennial enemy of the Israelites. After the Romans crushed Jewish independence, they deliberately renamed the province in an effort to sever Jewish historical ties to the land, as well as to humiliate them by naming the land after their ancient foes.
To call Jesus “Palestinian” is therefore anachronistic.
Yet even so, the idea of Jesus as Palestinian appears in some strands of Palestinian liberation theology. Those strands tend to envision the Palestinian people as Jesus on the cross — crucified by Israel and the Jews, in an image that recalls the longstanding and deeply misguided allegation that “the Jews killed Jesus.”
This language appears repeatedly in the writings and sermons of Naim Ateek, the influential founder of the Jerusalem-based Christian organization Sabeel. In his 2001 Easter message, he wrote “as we approach Holy Week and Easter, the suffering of Jesus Christ at the hands of evil political and religious powers two thousand years ago is lived out again in Palestine,” adding that “Jesus is the powerless Palestinian humiliated at a checkpoint, the woman trying to get through to the hospital for treatment, the young man whose dignity is trampled, the young student who cannot get to the university to study, the unemployed father who needs to find bread to feed his family; the list is tragically getting longer, and Jesus is there in their midst suffering with them.”
Yes, of course, Palestinians have suffered and continue to suffer. But illustrations of that suffering should not include the pretense that Jesus was Palestinian. It suggests that Palestinians need to be seen as akin to Jesus to deserve safety and dignity, when in fact they deserve safety and dignity simply because they are human. And casting Israel and the Jews as crucifiers only resurrects medieval theology and hatreds; it adds nothing to the hopes for justice for Palestinians.
Mainstream Christianity has rejected this foul mythology. We have recently celebrated the sixtieth anniversary of the Christian world’s most vociferous denial of that ancient hatred. In 1965, Vatican II’s Nostra Aetate explicitly rejected the charge that Jews are responsible for Jesus’s death. The World Council of Churches issued similar warnings about reviving Passion-based antisemitism — the revival of the ancient accusation that Jewish leaders were responsible for the crucifixion of Jesus, and that Jews bear that guilt eternally.
History matters. Theology matters. And words matter — especially when they carry two thousand years of blood-soaked memory.
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82 years after his plane was shot down in China, Jewish WWII pilot Morton Sher is laid to rest at home
An American Jewish fighter pilot whose plane was shot down in the Chinese theater during World War II was given a proper burial 82 years after his plane went down, according to the United States Department of Defense.
The remains of Lt. Morton Sher, identified earlier this year, were buried in Greenville, South Carolina on Dec. 14 — what would have been his 105th birthday.
Sher was a member of the pilot group known as the “Flying Tigers” — formed to protect China from Japanese invasion following the assault on Pearl Harbor in 1941. He was piloting a P-40 Warhawk when he was shot down by Japanese bombers on Aug. 9, 1943. His mother Celia received Sher’s Purple Heart that same year.
Sher’s squadron put up a memorial stone at the crash site in Xin Bai Village, and a postwar army review in 1947 concluded that his remains had been destroyed and were assumed to be unrecoverable.
The remains of Morton Sher were returned to Greenville, North Carolina and buried on Dec. 14, 2025. (Courtesy Department of Defense)
Two attempts were made to locate his remains in 2012 and 2019, but neither was successful. A breakthrough came in 2024 when a Defense POW/MIA Accounting Agency excavated a crash site in the province where Sher’s plane fell, and then in April 2025, when DNA analysis was conducted. The match was confirmed in June.
Sher was born in Baltimore, Maryland on Dec. 14, 1920, and his family later moved to Greenville where they became members of the Conservative synagogue Congregation Beth Israel. In high school, he was a member of the aviation club and enrolled in ROTC. Sher was a founding member of B’nai B’rith Youth Organization’s Aleph Zadik Aleph chapter in Greenville, according to the funeral home that organized his burial.
“He dreamed of being a pilot,” Sher’s nephew, Steve “Morton” Traub told Greenville’s local NBC station. “This guy did a lot for his country. He was my hero.”
Traub, who never met his uncle, but heard stories and read his letters, was raised by Sher’s father, David.
“I wish I had known him, but if he had, I wouldn’t have been named after him. I feel like I knew Mason because I knew Papa,” Traub said.
This article originally appeared on JTA.org.
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