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The biggest impediment to peace between Israelis and Palestinians has little to do with Gaza
The Gaza war may finally be over, and the idea of a Palestinian state has returned to the center of global discourse. But before it can become a reality, Palestinians will need to carry less suspicion and hatred toward Israel — which means Israel must give them fewer reasons to cultivate those reactions.
An investigation from last week by my former colleagues at The Associated Press helps show how distant we are from that outcome — not just in Gaza, but also in the West Bank.
The investigation found that, according to United Nations data that Israel does not dispute, live Israeli fire has killed at least 18 children under the age of 15 in the West Bank this year. It killed 29 children in 2023, and 23 in 2024.
Some were killed during Israeli military raids in crowded neighborhoods, others by sniper fire in calm areas. The army told AP that its open-fire regulations prohibit deliberate targeting and that it had launched some investigations. But it did not say whether anyone had been punished. The families of the deceased children report receiving little information from the army about the circumstances of their deaths, or any consequences meted out in reaction to them.
Israel’s security concerns about the West Bank are legitimate. The strategic ridge surrounds Jerusalem on three sides and overlooks Tel Aviv and the coastal plain. An attack from there could be catastrophic; if a group like Hamas were ever to take control there, the consequences are dire.
But the need for Israel’s security cannot justify the killing of children — not one, not 18, not 29. So long as the Palestinians of the West Bank live in fear of their own children joining those grim ranks, there cannot be a chance for a real, lasting peace.
Consider just some of the children killed this year, whose stories AP collected:
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- Layla, age 2: Tayma Asous, a single mother in the Jenin refugee camp, said that on Jan. 25, while her daughter Layla sat on her lap, an Israeli sniper fired through their second-floor window. The bullet struck Laila in the skull. Her grandfather lifted her and ran downstairs shouting for help. Layla, who was breathing when the ambulance arrived, died en route to the hospital. The army said it is still investigating, and could not provide details.
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- Rimas, age 13: On Feb. 21 — the 32nd day of an Israeli operation in Jenin — Rimas Amouri went to play outside, even though her mother, Rudaina, objected. Seconds after she left, Rudaina heard gunfire and screams. “They shot her in the back,” Rudaina said. “I screamed, ‘Please stop, stop!’ Then they started shooting at me.” About 10 soldiers surrounded the house and fired on her when she tried to reach her daughter, she said. Rimas’ father said the family required a special Israeli permit to bury her. The army said the case is under investigation, but shared no further details.
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- Mahmoud, age 14: On Jan. 14, a group of men gathered outside the Garabiya family home in Jenin. when one missile hit, then another, then a third. Only Ashraf Garabiya survived. Six people, including his son, were killed. The army said the airstrike had targeted several militants and that it was “aware of claims” of a civilian casualty. No indication of an investigation was given.
It goes on and on.
In Tulkarem, 10-year-old Saddam Rajab was caught on security footage standing on the sidewalk, turning, then being caught in a burst of gunfire and falling. He cried for his mother and died 10 days later. In Turmus Ayya, 14-year-old Amer Rabee, a Palestinian-American born in New Jersey, was shot while picking almonds with two friends, who were injured. His father said soldiers fired dozens of rounds, stripped the boy’s body, and carried it off; the army later described the victims as “three terrorists” throwing stones. In Hebron, 12-year-old Ayman al-Haimouni told his mother, “Mama, they shot me,” before collapsing. Video shows soldiers approaching his body, recoiling, and walking away without offering aid. The military police opened an investigation that has yielded no result.
Although the situation has grown especially horrible under Prime Minister Benjamin Netanyahu’s government, the phenomenon is not new. The Israeli philosopher and academic Yeshayahu Leibowitz warned in the early days of the occupation of the West Bank and Gaza, after the 1967 Six-Day War, that this new reality would corrupt Israeli society and devastate its moral standing.
He was not wrong. My own experience as a reporter working in and around the West Bank confronted me many times with this clear and painful fact.
The newborn baby of one Palestinian AP photographer, in the Nablus area, experienced a medical emergency; the baby died while the ambulance carrying it was delayed by Israeli troops at a checkpoint in 2002. A year later, a cameraman with whom I regularly worked, Nazeeh Darwazeh, was killed by a random bullet fired by an Israeli soldier. I remember visiting the family, and trying to console the widow and his children. They were heartbroken.
These kinds of things simply happen all the time.
Aren’t these stories, repeated so frequently after so many decades, enough to boil the blood of any normal person? How would any supporter of Israel react if this kind of indiscriminate, senseless violence happened in Israel, and the army responsible was Palestinian? If that army kept claiming that it would investigate these awful and useless slaughters, but it was obvious that any form of punishment was all but nonexistent?
Add to the mix that Netanyahu’s reckless government has normalized settler rampages, the perpetrators of which are almost never punished. Unforgivably, Israel has prosecuted few if any of the settlers who regularly rampage through Palestinian communities in what is a clear provocation aimed at creating mayhem. Settler violence, with the winks and nods of the government, is at a high — and when they are detained it is usually for assaults on Israeli soldiers, not Palestinians.
Many Israelis fear that these reckless settler provocations will unleash a third intifada. But to some far-right radicals, that would be a welcome development, as they hope for a massive war in which the Palestinians might be somehow expelled — the same outcome some far-right Israelis very plainly wished for in the Gaza war.
Israelis who have the courage to face the truth must ask themselves sincerely: How can we accept this state of affairs? How can we explain to the world — and to ourselves — that this is reasonable and moral? Is this “the fight against terror”? How can we expect our Palestinian neighbors to want to work with us toward peace?
Something is clearly sick to the core. The way out of this bloody cycle is through a true and clear separation between Israelis and Palestinians, with hope for a normal life on both sides. If this continues, more violence is likely, and the outcome may not be good for Israel — or anyone.
The post The biggest impediment to peace between Israelis and Palestinians has little to do with Gaza appeared first on The Forward.
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On El-Sayed, Michigan’s Jewish Democrats aren’t all ready to unite behind nominee
Following Abdul El-Sayed’s narrow win of the Democratic nomination for Michigan’s open Senate seat, the state’s Jewish Democrats are reflecting on whether the divisions El-Sayed’s candidacy brought to the fore can be bridged before November.
Jewish voters make up just 1.4% of the electorate in Michigan. But the community had become deeply invested in the race, with Jews both in fierce opposition and fiery support of El-Sayed in an election that had become a proxy fight over the Gaza war and the U.S.-Israel relationship.
Jewish former Michigan congressman Andy Levin, who had endorsed El-Sayed, believes Democrats will get behind the nominee in the interest of defeating Republican Mike Rogers — a race that could determine which party controls the Senate. Pre-primary polls found Rogers leading El-Sayed by single digits.
“Shame on any Jewish Democrat if they’re going to go vote for Mike Rogers and put our democracy at risk because they can’t find their way to supporting Abdul El-Sayed, who is such a brilliant person, just because he doesn’t share their exact beliefs on Israel and Palestine,” Levin told the Forward. “That’s ridiculous.”
Levin lost his Senate seat to Rep. Haley Stevens after heavy spending against him by AIPAC, the campaign fundraising group advocating for unrestricted U.S. aid to Israel. An AIPAC-associated super PAC spent some $32 million in a failed attempt to get Stevens the Senate nomination.
Stevens endorsed El-Sayed for the general election Wednesday morning. But some Jews who voted for Stevens see no possibility for reconciliation. Rabbi Asher Lopatin of the modern Orthodox synagogue Kehillat Etz Chayim in suburban Detroit had endorsed Stevens in the primary, alarmed by El-Sayed’s association with the controversial Twitch streamer Hasan Piker and condemnation of Israel as a genocidal and apartheid state.
In a TV interview Wednesday, El-Sayed used the term “bloodthirsty” to describe Israel.
“To have so many people vote for someone who is so hurtful to the Jewish community, the things that the Jewish community values — I think it’s depressing,” Lopatin told the Forward.
Lopatin has made up his mind that he will not vote for El-Sayed in the general election, but he also isn’t yet sold on Rogers, the Republican nominee.
“I have to study him more,” Lopatin said. “But I will not vote for Abdul El-Sayed, definitely, and I would tell people they should not.”
Lopatin said he wishes Stevens would condemn El-Sayed rather than endorse him.
Still, others see El-Sayed as the best candidate to face Rogers in the general — and don’t want him to pull back on the issues that won him the nomination. Barbara Weinberg Barefield, a photographer outside Detroit who helped organize the group Jews for Abdul, said she has confidence El-Sayed will win the general — attributing the close primary race partly to the influence of outside money supporting Stevens.
“He was able to win this election in the face of close to $70 million of outside funding going to bolster his opponent,” Weinberg Barefield said. “This election is showing us, and elections around the country are showing us, that elections are not to be bought — they’re to be earned.”
Roslyn Schindler, a retired professor who taught Holocaust studies at Wayne State University, was also among El-Sayed’s Jewish supporters, even as she disagreed with him on his lack of support for a two-state solution. She stressed the importance of beating Rogers in November irrespective of disagreements on Israel.
“My motto is and will be: vote blue, no matter who,” Schindler told the Forward. “I am hoping that all Democrats realize that to do otherwise will be self-destructive and just plain wrong.”
Others are taking a wait-and-see approach. Decky Alexander, chair of the Michigan Democratic Jewish Caucus — which endorsed Stevens in the primary — isn’t issuing an endorsement in the general election yet.
She said the close margin El-Sayed won by, about 15,000 votes, gives her hope that El-Sayed will see the need to unify his party. A start, she said, would be focusing less on AIPAC during his general election campaign.
“There’s a lot of opportunity on Abdul’s side to be a better bridge maker versus kind of a bridge burner,” Alexander told the Forward. “The cards are his. It’s his responsibility to initiate.”
In his election night speech, El-Sayed didn’t mention AIPAC by name, instead speaking more generally about getting money out of politics.
On Wednesday, he addressed Jewish Michiganders directly: “I want you to know that my commitment to your safety, my commitment to Jewish safety, is the same commitment that I have to the safety of my own daughters.”
The post On El-Sayed, Michigan’s Jewish Democrats aren’t all ready to unite behind nominee appeared first on The Forward.
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‘The Yiddish Teacher’ (Poem)
One thing about the late Forverts staff writer and critic Miriam Hoffman — she cooked a heavenly eggplant in tomato sauce.
And why do I know this about one of our writers? Hoffman, a veritable lexicon-caldron of Yiddish sayings and terms she’d archived from her own mother’s distinct poylish dialect, was many things: A distinguished long-term professor of Yiddish at Columbia University; a theater critic turned playwright who turned the New York Public Theatre’s founding director Joseph Papp into a serious supporter of Yiddish culture; a child survivor of Siberian exile, and so much more.
As she encountered immigrant American life in da Bronx, the tiny dynamo that was Hoffman delighted in becoming American, freely advising everyone on the best consumer goods this country had to offer. A country that was a home and refuge to her, her parents, her husband and so many in her vast circle of Yiddishist friends, students, fellow writers, educators and chosen family. And then, once upon a time, she welcomed me into her Florida home for an overnight stay, so that I could record her jaw-dropping tales of how she and her beloved mameloshn Yiddish both survived the khurbn, the Holocaust. And talk into the video camera she did.
But first, there was lunch.
Rest in all your ferocious deliciousness, Miriam Hoffman, and thank you. For the eggplant, the advice on the best toothpaste, the stories — and for doing everything, everything, everything possible, to transmit your Yiddish to another generation.
The Yiddish Teacher
The Yiddish teacher bending saying:
In my book you’ll learn
the alefbeys through pictograms like so:
The gimel is a camel
The beys a house
You see?
The Yiddish teacher has an archive
in her bedroom closet
The folding doors open revealing:
shoeboxes filled with
stories and
poems and
songs she
wrote as a child
in the displaced persons camp
on paper donated to Jewish refugees
The Yiddish teacher was once
seated in back
of a transport truck
with all the other refugees
Trying to go over the Swiss Alps
to Mandate Palestine
The Yiddish teacher was born
in a Siberian prison camp
“people were starving, sure,
but there was sex”
The Yiddish teacher was the only
woman writer on staff
at the Forverts Yiddish newspaper
The Yiddish teacher remembers
the first time her family ate
Chef-Boy-Ar-Dee spaghetti and
meatballs
from a can
in the Bronx
We go shopping together
The Yiddish teacher loves Rao’s tomato sauce
“it’s the best”
The Yiddish teacher recommends
“Mavis Toothpaste”
It’s the best
The Yiddish teacher loves to
go fly fishing
The Yiddish teacher is short and slim
and round
I think
if I cup my hands together
I can
carry her around always
— Chana Pollack
The post ‘The Yiddish Teacher’ (Poem) appeared first on The Forward.
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Christopher Nolan’s ‘Odyssey’ is a Talmud-quoting, Tisha B’Av epic
“Before there were Jews… there was ‘The Odyssey,’” a theater manager infamously posted on a marquee in Portland, Oregon.
While the mythic, Bronze Age events recounted in the blockbuster film likely never transpired, Homer’s epic poem is by any measure younger than the Jewish people. And Christopher Nolan’s Odyssey, now a proxy for a pitched battle over the essence of Western civilization, could not exist as it is without the Jews. Indeed, whether it knows it or not, it is telling a foundational story of our history.
Much of the criticism surrounding the film, which managed to agitate classicists from its first set photos of Matt Damon in a crested Grecian helmet (not a period-accurate Mycenaean boar-tusk ensemble) and bigots of all stripes with its casting of a trans man and people of color, has shifted since its release just before Tisha B’Av, taking aim at the film’s ideas and how they may clash with those of antiquity’s.
“Did you Christianize The Odyssey?” podcaster Zhong Shu asked Nolan in a now-viral interview.
Nolan explained that he was drawn to the ancient ethic of “xenia,” called “Zeus’ Law” in the film. In the Greek conception, this means welcoming guests because you never know if they may be a God. In Nolan’s blockbuster it’s described as treating others how you would be treated. When the law is breached, society as we know it comes undone, leading to our hero’s atonement and qualms that seem at odds with his traditional characterization.
While Nolan’s understanding mirrors the Christian Golden Rule, which itself is antedated by statements in the Torah and by Hillel, his vision of civilizational ruin when it is trespassed is more central to Judaism. Odysseus laments that, by creating the Trojan horse, and exploiting the code of hospitality to launch a massacre, he has broken something.
“To burn the walls of Troy is to burn the world entire,” Damon’s Odysseus tells Anne Hathaway’s Penelope. This is more or less a paraphrase from Talmudic wisdom: “To destroy one life is to destroy the world entire,” and its more recognizable corollary, “to save one life is to save the world entire.”
The Hebrew Bible is rife with examples of hospitality in extremis. In Sodom, Lot offers his daughters to a mob of rapists rather than have them violate his heavenly guests. The result: a destroyed city and a wife reduced to a table condiment. (Just before, Abraham fed these visitors, plus another angel of God.)
But watching the film Tuesday, I was reminded of another story. Remember when I mentioned Tisha B’Av, the holiday marking the destruction of Judaism’s ancient capital?
Our tradition teaches that the second temple fell because a man holding a banquet in Jerusalem kicked out his enemy, a fellow by the name of Bar Kamtza. Humiliated by his host, Bar Kamtza plots his revenge. He goes to Caesar and tells him the Jews are conspiring against his rule. To prove it, Bar Kamtza, like the wily Odysseus, concocts a ruse, suggesting the Romans send a sacrifice to the rabbis and see if they offer it.
They don’t, as Bar Kamtza blemishes the animal, making it unfit for offering.
In The Odyssey, the famous gift horse is presented as a tribute to Athena. Its blemish is the fighting force it hides inside, ready to sack the city.
The upshot of the rejected temple sacrifice was the razing of Jerusalem at the hands of the Romans. The temple is desecrated, in much the way the temple of Athena is in the film.
Christian theology doesn’t argue quite so forcefully that the violation of the Golden Rule augurs a civilizational collapse. Quite the contrary today, where xenophobia and whispers of Great Replacement — akin to the trade-wind rumors of sea peoples in Nolan’s film — have taken root in the Evangelical right. (Ezra Klein, and really anyone attuned to commentary as subtle as IMAX subwoofers, picked up on this tension.)
Jewish history tells us we fare poorly in places where the stranger isn’t welcome.
In a departure from the text, Nolan ends Odysseus’ wandering with his voluntary exile. He sails west, predicting a benighted age to come, where his exploits will be sung as men lose the ability to write.
Our story ends on a similarly bleak, yet hopeful note.
When Jerusalem fell, Rabban Yohanan ben Zakkai devised his own deception, sneaking past the city walls in a casket (before he was let out, zealots wanted to stab the bier, recalling the Trojans’ stabbing of the horse).
But before Yohanan can make his escape he’s intercepted by the general Vespasian, who he mistakenly refers to as the emperor. Vespasian offers a correction, but almost instantly a messenger confirms this designation, telling him Caesar died and named him his successor. Regarding Yohanan’s mistake as prophecy, he offers him a request.
Jerusalem had fallen, self-determination was unrealistic, and so Yohannan asks for the city of Yavneh and its sages. From there our modern history began, literacy thrived and a dark age was subdued.
The Temple and Troy have yet to be rebuilt, but their legends live on.
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