Voices of Jewish Opposition to the Occupation

This, as you can see, is a very long post.

I wanted to post a number of articles I have read in the past few weeks, all written by prominent Jews from around the world, all about the increasingly hostile atmosphere within the Jewish community towards Jewish voices for human rights. Especially, of course, those who oppose Israel's brutal policies in the Occupied Territories.

Work your way through these articles and get a taste of the growing dissent against the institutional Jewish organizations who incorrectly assert that they speak for the Jewish communities.

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Winnipeg Free Press

February 24, 2007

Criticizing Israel is not an act of bigotry

By Jason Kunin

A grassroots revolt is underway in Jewish communities throughout the world, a revolt that has panicked the elite organizations that have long functioned as official mouthpieces for the community. The latest sign of this panic is the recent publication by the American Jewish Committee of an essay by Alvin H. Rosenfeld, entitled Progressive Jewish Thought and the New Anti-Semitism, which accuses progressive Jews of abetting a resurgent wave of anti-Semitism by publicly criticizing Israel.

This is the latest attempt to conflate anti-Semitism with anti-Zionism in order to silence or marginalize criticism of Israel. This approach is widely used in Canada. Upon becoming CEO of the Canadian Jewish Congress, Bernie Farber declared that one of his goals was to "educate Canadians about the links between anti-Semitism and anti-Zionism."

It is misleading for groups like the CJC to pretend that the Jewish community is united in support of Israel. A growing number of Jews around the world are joining the chorus of concern about the deteriorating condition of the Palestinians in the Occupied Territories as well as the inferior social and economic status of Israel's own Palestinian population.

In a world where uncritical support for Israel is becoming less and less tenable due to the expanding human rights disaster in the West Bank and Gaza, leaders of Jewish communities outside Israel have circled their wagons, heightened their pro-Israel rhetoric, and demonized Israel's critics. These leaders imply that increased concerns about Israel do not result from that state's actions, but from an increase in anti-Semitism.

Despite this effort to absolve Israel of responsibility for its treatment of Palestinians, Jewish opposition is growing and becoming more organized. On Feb. 5, a group in Britain calling itself Jewish Independent Voices published an open letter in The Guardian newspaper in which they distanced themselves from "Those who claim to speak on behalf of Jews in Britain and other countries (and who) consistently put support for the policies of an occupying power above the human rights of the occupied people." Among the signatories of the letter were Nobel-prize winning playwright Harold Pinter, filmmaker Mike Leigh, writer John Berger, and many others.

This development follows the emergence of similar groups in Sweden (Jews forIsraeli-Palestinian Peace), France (Union Juive Francaise pour la paix, Rencontre Progressiste Juive), Italy (Ebrei contro l'occupazione), Germany (Jüdische Stimme für gerechten Frieden in Nahost), Belgium (Union des Progressistes Juifs de Belgique), the United States (Jewish Voice for Peace, Brit Tzedek, Tikkun, the Bronfman-Soros initiative), South Africa, and others, including the umbrella organization European Jews for a Just Peace and the numerous groups within Israel itself. In Canada, the Alliance of Concerned Jewish Canadians (ACJC) has been founded as an umbrella organization bringing together Jewish individuals and groups from across thecountry who oppose Israel's continued domination of the West Bank and Gaza.

Criticism of Israel is not anti-Semitic, nor does it "bleed into anti-Semitism," a formulation that says essentially the same thing. Some genuine anti-Semites do use Israel as a cover for maligning the Jewish people as a whole, but it is fallacious to argue that anyone who criticizes Israel is anti-Semitic because anti-Semites attack Israel. There are some anti-Semites who support Israel because they are Christian fundamentalists who see the return of Jews to Jerusalem as a precondition for the return ofChrist and the conversion of Jews to Christianity, or because they are xenophobes who want to get rid of Jews in their midst. Anti-Semites take positions in support of and in opposition to Israel.

It is wrong to criticize all Jews for Israel's wrongdoings, yet Israel's leadership and its supporters in the Diaspora consistently encourage this view by insisting that Israel acts on behalf of the entire Jewish people. This shifts blame for Israel's crimes onto the shoulders of all Jews. But Jewish critics of Israel demonstrate through their words and deeds that the Jewish community is not monolithic in its support of Israel.

Defenders of Israel often argue that Israel is forced to do what it does -- to destroy people's homes, to keep them under the boot of occupation, to seal them into walled ghettos, to brutalize them daily with military incursions and random checkpoints -- to protect its citizens from Palestinian violence. Palestinian violence, however, is rooted in the theft of their land, the diversion of their water, the violence of the occupation, and the indignity of having one's own very existence posed as a "demographic threat."

To justify Israel's continued occupation and theft of Palestinian land, the state and its defenders attempt to deny Palestinian suffering, arguing instead that Palestinian resentment is rooted not in Israeli violence, but rather in Islam, or the "Arab mentality," or a mystical anti-Semitism inherent in Arab or Muslim culture. Consequently, pro-Israel advocacy depends upon on the active dissemination of Islamophobia. Not surprisingly, engendering hatred in this manner inflames anti-Jewish sentiment among Arabs and Muslims. None of this is a recipe for making Jews safe.

Jewish people can help avert the catastrophic effects of Israeli behaviour, but only by taking a stand in opposition to it.

Jason Kunin of Toronto is a member of the administration council of theAlliance of Concerned Jewish Canadians. This article was written with helpfrom other council members, including Cy Gonick and Dr. Mark Etkin, both ofWinnipeg, Andy Lehrer of Toronto, Sid Shniad of Vancouver and AbrahamWeizfeld of Montreal.

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WOMEN IN BLACK-LOS ANGELES HOLDS SUCCESSFUL VIGIL OPPOSING ISRAELI APARTHEID IN PALESTINE

Los Angeles,

Monday, February 5, 2007

In the hour and a half before Monday's Los Angeles performance of the Israel Philharmonic at Disney Hall, candle light illuminated more than 60 black-clad protestors standing silently in front of downtown's Disney Hall with signs saying "End Israeli Apartheid in Palestine and Boycott Israel Philharmonic".

With the parking garage closed, the entire audience had to walk by the protestors, and, while most ignored the leaflet offered by one of the organizers, none was able to ignore the protestor' message.

In the week before the performance, the L.A. Philharmonic had tried to move the protest away from Disney Hall. They even asked for, and got a resolution from the Los Angeles City Council, closing the sidewalk in front of DisneyHall. But once attorneys Jim Lafferty and Carol Smith from the National Lawyer's Guild-Los Angeles Chapter made it clear that they would sue on constitutional grounds, Disney Hall agreed that the protestors could use the public sidewalk. And use it we did, to great effect.

The vigil, organized by Women in Black-Los Angeles, was the culmination of four months of organizing that began with a letter to the musicians of the Israel Philharmonic asking them to take a public stand against Israel's 40-year occupation of the West Bank, Gaza and East Jerusalem, following the example of famed Israeli conductor and pianist Daniel Barenboim.

The letter was signed by more than 1,000 supporters worldwide, but their plea was not honored with a reply from the musicians. A written request tothe L.A. Philharmonic management asking them to either cancel the Isareli group's perfomances or make an announcement in opposition to the occupation before each performance met with refusal, so the organizers began their protest in January with silent vigils at matinee performances of the Los Angeles Philharmonic. On Tuesday, Feb. 6th, 20 protestors returned for a second night of silent vigil.

In addition, six brave souls in New York held a vigil during the January 3oth performance at Carnegie Hall, and people attending couldn't miss them. Dispite some insults from the crowd, they stood in silence with their signs and the letter to the Philharmonic in their hands. One of the vigilers said, "We will not remain silent as long as there is so much injustice in the world."

The letters and photos of the vigil can be found at http://www.wib-la.org/.

In addition to Women in Black-Los Angeles, the vigil was supported by the ANSWER Coalition, Middle East Fellowship and Campaign to End Israeli Apartheid

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http://www.guardian.co.uk/israel/Story/0,,2005881,00.html

The Guardian

Monday February 5, 2007

Prominent Jews call for open debate on Israel

• Pinter and Farhi among signatories to open letter
• Institutions accused of not representing community

By Julian Borger

A group of prominent British Jews will today declare independence from the country's Jewish establishment, arguing that it puts support for Israel above the human rights of Palestinians.

Independent Jewish Voices will publish an open letter on the Guardian's Comment is Free website calling for a freer debate about the Middle East within the Jewish community. Among the more than 130 signatories are Stephen Fry, Harold Pinter, Mike Leigh, Jenny Diski and Nicole Farhi, as well as leading academics such as Eric Hobsbawm and Susie Orbach.

"We come together in the belief that the broad spectrum of opinion among the Jewish population of this country is not reflected by those institutions which claim authority to represent the Jewish community as a whole," the letter says. Jewish leaders in Britain, it argues "put support for the policies of an occupying power above the human rights of an occupied people" in conflict with Jewish principles of justice and compassion.

The statement does not name the institutions it is criticising. But one signatory, Brian Klug, an Oxford philosopher, writing an accompanying article on Comment is Free, singles out the Board of Deputies of British Jews for calling itself "the voice of British Jewry" while devoting "much ofthe time and resources of its international division to the defence ofIsrael".

Mr Klug also criticises Britain's chief rabbi, Sir Jonathan Sacks, for telling a pro-Israeli rally in London last year: "Israel, you make us proud."

"Others felt roughly the opposite emotion," Mr Klug writes.

The emergence of the group, which calls itself a "network of individuals"and can be found at www.ijv.org.uk comes at a time of ferment over attitudes towards Israel, stoked by the war in Lebanon and the bloodshed in the occupied territories. The question of whether radical opposition to Israeli policies necessarily amounts to anti-Semitism is central to the debate.

The row was brought to a head in recent weeks by the resignation of board members of the Institute of Jewish Policy Research (IJPR) after it emerged that its director, Antony Lerman, had voiced support for the merging of Israel with the Palestinian territories into a single bi-national federation and a repeal of the "law of return" giving the right of anyone of Jewish descent to Israeli citizenship.

Stanley Kalms, the former head of the Dixons Group, stepped down as the IJPR's honorary vice president, saying Mr Lerman's views made his position "untenable". Writing in the Jewish Chronicle, Lord Kalms called his views "dangerous and unacceptable" and "contrary to my concept of the role of the diaspora - to support the State of Israel, warts and all".

The row has brought furious exchanges to the Jewish Chronicle's letter pages. "Some of our biggest mailbags lately have been prompted by prominent Jewish public figures voicing dissenting views of Israel, which typically provokes angry rebukes from other members of the community," David Rowan, the editor, said.

A parallel struggle is under way in the US where the American Jewish Committee published an article accusing liberal Jews such as the historian Tony Judt of fuelling anti-Semitism by questioning Israel's right to exist.

The essay by Alvin Rosenfeld said that "one of the most distressing features of the new anti-Semitism" was "the participation of Jews alongside it".

Prof Judt told the New York Times: "The link between anti-Zionism and anti-Semitism is newly created." He feared the two would become so conflated that references to anti-Semitism and the Holocaust would be seen as "just a political defence of Israeli policy".

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http://commentisfree.guardian.co.uk/independent_jewish_voices/2007/02/hold_jewish_voices_statement.html

The Guardian

February 5/2007

A time to speak out

There is a need for alternative Jewish voices to be heard - especially in the light of the grave situation in the Middle East.

We are a group of Jews in Britain from diverse backgrounds, occupations and affiliations who have in common a strong commitment to social justice and universal human rights. We come together in the belief that the broad spectrum of opinion among the Jewish population of this country is not reflected by those institutions which claim authority to represent the Jewish community as a whole. We further believe that individuals and groups within all communities should feel free to express their views on any issue of public concern without incurring accusations of disloyalty.

We have therefore resolved to promote the expression of alternative Jewish voices, particularly in respect of the grave situation in the Middle East, which threatens the future of both Israelis and Palestinians as well as the stability of the whole region. We are guided by the following principles:

1. Human rights are universal and indivisible and should be upheld without exception. This is as applicable in Israel and the occupied Palestinian territories as it is elsewhere.

2. Palestinians and Israelis alike have the right to peaceful and secure lives.

3. Peace and stability require the willingness of all parties to theconflict to comply with international law.

4. There is no justification for any form of racism, including anti-semitism, anti-Arab racism or Islamophobia, in any circumstance.

5. The battle against anti-semitism is vital and is undermined whenever opposition to Israeli government policies is automatically branded asanti-semitic.

These principles are contradicted when those who claim to speak on behalf ofJews in Britain and other countries consistently put support for the policies of an occupying power above the human rights of an occupied people. The Palestinian inhabitants of the West Bank and Gaza Strip face appalling living conditions with desperately little hope for the future. We declare our support for a properly negotiated peace between the Israeli and Palestinian people and oppose any attempt by the Israeli government to impose its own solutions on the Palestinians.

It is imperative and urgent that independent Jewish voices find a coherentand consistent way of asserting themselves on these and other issues of concern. We hereby reclaim the tradition of Jewish support for universal freedoms, human rights and social justice. The lessons we have learned from our own history compel us to speak out. We therefore commit ourselves to make public our views on a continuing basis and invite other concerned Jews to join and support us.

Dr Lisa Appignanesi
Sir Geoffrey Bindman
Lady Ellen Dahrendorf
Dr Edie Friedman
Uri Fruchtmann
Rabbi David Goldberg
Dr Anthony Isaacs
Ann Jungman
Anne Karpf
Dr Brian Klug
Prof Francesca Klug
Dr Tony Klug
Prof Susie Orbach
Prof Jacqueline Rose
Leon Rosselson
Prof Donald Sassoon
Prof Lynne Segal
Gillian Slovo
Henry Stewart
Janet Suzman

Plus many others. The full list of signatores can be found at www.ijv.org.uk. For more information email press@ijv.org.uk

Click here for a full list of articles in the Independent Jewish Voices debate.

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The Guardian

Monday February 5, 2007

No one has the right to speak for British Jews on Israel and Zionism

We will not accept the vilification of those who protest at injustices carried out in the name of the Jewish people

By Brian Klug

If there is one thing on which Jews can agree, it is this: it's good to argue. Jewish culture has thrived on argument - frank, sincere disagreement- ever since Moses disputed with God. But today an oppressive and unhealthy atmosphere is leading many Jews to feel uncertain about speaking out on Israel and Zionism. People are anxious about contravening an unwritten law on what you can and cannot discuss, may or may not assert.

It is a climate that raises fundamental questions: about freedom of expression, Jewish identity, representation, and the part that concerned Jews in Britain can play in assisting Israelis and Palestinians to find their way to a better future.

As the situation in the Middle East deteriorates yearly, more and more Jews watch with dismay from afar. Dismay turns to anguish when innocent civilians - Palestinians and Israelis - suffer injury and death because of the continuing conflict. Anguish turns to outrage when the human rights of a population under occupation are repeatedly violated in the name of the Jewish people.

No one has the authority to speak for the Jewish people. Yet during Israel's war with Lebanon last summer, Ehud Olmert, the prime minister, told an American audience: "I believe that this is a war that is fought by all the Jews." His belief is not based on evidence: it is an article of faith, a corollary of the doctrine that Israel represents Jewry as a whole - in Britain included.

This is a fallacy; and, moreover, a dangerous one, since it tars all Jews with the same brush. Yet this misconception is reinforced here by those who, claiming to speak for British Jews collectively or allowing that impression to go unchallenged, only ever reflect one position on the Middle East. Onits own account, the Board of Deputies of British Jews (which calls itself "the voice of British Jewry") devotes much of the time and resources of its international division to "the defence of Israel". When a "solidarity rally" was held in London last July in the midst of the conflict with Lebanon, it was the board that organised it.

All of which suggests that British Jewry, speaking with one voice, stands solidly behind the Israeli government and its military operations.

Two things are wrong with this suggestion. First, it's false. Jews were deeply divided over Israel's campaigns in Gaza and Lebanon last year. Certainly, there were those who shared the sentiment of the chief rabbi, SirJonathan Sacks, who, addressing the rally, said: "Israel, you make us proud." Others felt roughly the opposite emotion.

Second, the board has no business taking a partisan position on the Middle East. Let groups such as the Zionist Federation or perhaps the Israeli embassy organise solidarity rallies. The role of the board is to promote the welfare of British Jews in all their variety, not to defend Israel. Similarly, the chief rabbi is entitled, ex officio, to bring a religious perspective to political matters, but it is not his role to act as political spokesman for his flock.

Faced with this state of affairs, a group of Jews in Britain has come together to launch Independent Jewish Voices (IJV). We come from a variety of backgrounds and walks of life. Some of us are religious, some not. A number feel a strong attachment to Israel as Jews, others feel none. We do not all share the same vision for the Middle East. We are a network of individuals, not a movement or political party.

But we are united by certain fundamental commitments. These are set out in our launch statement, published today on the Guardian's Comment is Free website and in advertisements placed in the Jewish Chronicle and the Times. They include: putting human rights first; giving equal priority to Palestinians and Israelis in their quest for a peaceful and secure future; and repudiating all forms of racism aimed at Jews, Arabs, Muslims or whomever.

We believe that these commitments - not ethnic or group loyalties - define the limits of legitimate debate. We invite like-minded Jews in Britain to add their names to the list of IJV signatories.

Jews abroad who are confronted with the same climate are taking similar steps to make their voices heard. The Alliance of Concerned Jewish Canadians has been formed to promote "an alternative public Jewish voice" on Israeli policies. Last July "concerned South African Jews" appealed to "all who share our commitment to a common humanity" to call for Israel to stop its bombardment of Lebanon. In the past few years, Jewish groups speaking out against Israel's violations of human rights have proliferated, notably in the United States, but especially in Israel itself.

We are not setting ourselves up as an alternative to the Board of Deputies or any other body. But we challenge the standard concept of "the Jewish community" as a collective entity for which the board is the secular voice and the chief rabbi the religious voice. This system was developed in another era - though it is being used today as a template for other minorities. It pictures "the Jewish community" as a single bloc that, whatever its internal complexity, presents a common face to the outside world via its ambassadors.

There is an affinity between our initiative and the New Generation Network, which was launched in the Guardian last November. A diverse group of Britons questioned the idea that the pie of British society (or that portion consisting of "minorities") can be divided into neat ethnic or religious slices: discrete "communities" with authoritative "leaders". For many of us, this model is suffocating and goes against the grain of our experience.

Among other things, it places a premium on keeping disagreement "in the family". For Jews, this ethos is especially stifling if the subject is Zionism or Israel. Some people, rightly condemning demonisation of the Jewish state, do not hesitate to demonise fellow Jews who, when expressing their views on these subjects in public, cross an invisible line of acceptability. We reject any attempt to suppress legitimate public debate and we abhor the culture of vilification.

The slur of "traitor" or "self-hating Jew" is especially noxious. For, if we feel compelled to protest against injustice to Palestinians, this is partly because of the lessons of our own history: the Jewish experience of marginalisation and persecution. Furthermore, when the language of human rights is spoken, many of us (secular and religious) hear the voices of those Hebrew prophets, rabbis, writers, activists and other Jewish figures down the centuries for whom Judaism means nothing if it does not mean social justice.

So, when we speak out against Israel's occupation of the West Bank and Gaza, or the bombing of Lebanon, or discrimination against Palestinians within Israel itself, we are not turning against our Jewish identity; we are turning to it. Some of us, recalling that nearly 40 years have passed since Israel's occupation began, hear a resonance. This was the length of time the Israelites wandered in the wilderness, near the end of which Moses gave them a directive: "Justice, justice shall you pursue" (Deuteronomy 16:20). It is a compass bearing for all humanity, especially when we are trying to findour way - or help others to find theirs - to a better future.

· Brian Klug is senior research fellow in philosophy at St Benet's Hall, Oxford, and associate editor of Patterns of Prejudice

www.ijv.org.uk

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http://www.sfgate.com/cgi-bin/article.cgi?f=/c/a/2007/02/04/INGFLNSJQJ1.DTL

San Francisco Chronicle

Sunday, February 4, 2007

Silencing critics not way to Middle East peace

By Joel Beinin

Last Sunday in San Francisco, the Anti-Defamation League sponsored "Finding Our Voice," a conference designed to help Jews recognize and confront the "new anti-Semitism." For me, it was ironic. Ten days before, my own voice was silenced by fellow Jews.

I was to give a talk about our Middle East policy to high school students at the Harker School in San Jose. With one day to go, my contact there called to say my appearance had been canceled. He was apologetic and upset. He expected the talk would be intellectually stimulating and intriguing for students. But, he said, "a certain community of parents" complained to the headmaster. He added, without divulging details, that the Jewish Community Relations Council of Silicon Valley had played a role.

[Editor's note: Diane Fisher, executive director of the Jewish Community Relations Council of Silicon Valley, says that although she left a message for the school principal, she never actually spoke to him, and any suggestion that the council was responsible for the cancellation of Beinin's appearance at the school is inaccurate and an "unlikely inflation of JCRC's influence."]

I was raised a Zionist. I went to Israel after high school for six months to live on a kibbutz. I met my wife there. We returned four years later thinking we'd spend our lives on a kibbutz, working the land and living the Zionist dream. Why did the council feel the need to silence me?

In fact, this was not our first run-in. I have long advocated equal rights for the Palestinians, as I do for all people. I criticize Israeli policies. I seem to have crossed the council's line of acceptable discourse. Because I am a Jew, it is not so easy to smear me as guilty of this "new anti-Semitism." Instead, hosts like the Harker School, and others, are intimidated, and open dialogue on Israel is censored.

In 2005, Marin's Rodef Sholom synagogue caved to the council and revoked my invitation, unless my talk could be accompanied by a rebuttal. Roy Mash, aboard member, resigned in protest. He asked in his resignation letter whether "given Judaism's long and deep tradition of concern for justice and ethics, a Jewish venue is (not) precisely the setting most appropriate for a speaker like Dr. Beinin?"

I was indeed raised to believe that being Jewish meant being actively committed to social justice. I moved to Israel expecting to pursue that ideal. Yet much of what I saw there called this into question.

I tended livestock on Kibbutz Lahav, which was established on the ruins of three Palestinian villages. The Palestinian inhabitants had been expelled and, because they are not Jewish, were unable to return. One day, we needed extra workers to help clean manure from the turkey cages. The head of the turkey branch said we should not ask for kibbutz members to do the work because, "This isn't work for Jews. This is work for Arabushim." "Arabushim" is an extremely derogatory racial term.

I had participated in the civil rights movement in America, picketing Woolworth's stores that wouldn't serve African Americans. Yet in Israel I discovered the same, stark racism. How could this bring peace between Palestinians and Israelis? While still living in Israel, I began to speak out for equal rights for Palestinians, as I had done for blacks in America.

Organizations claiming to represent American Jews engage in a systematic campaign of defamation, censorship and hate-mongering to silence criticism of Israeli policies. They hollow the ethical core out of the Jewish tradition, acting instead as if the highest purpose of being Jewish is to defend Israel, right or wrong.

No one is spared. New York University Professor Tony Judt also moved to Israel with notions of justice. Judt learned, as I did, that most Israelis were "remarkably unconscious of the people who had been kicked out of the country and were suffering in refugee camps to make this fantasy possible." In October, the Polish Consulate in New York canceled a talk by Judt after pressure from the Anti-Defamation League and the American Jewish Committee.

Even former U.S. presidents are not immune. Jimmy Carter has been the target of a smear campaign since the release of his latest book, "Palestine: Peace Not Apartheid." Carter's most vociferous critics have not challenged him on the issues. Rather, they discredit him with personal attacks, even insinuating that the man who has achieved more than any other American president in Arab/Israeli peacemaking is anti-Semitic.

Why discredit, defame and silence those with opposing viewpoints? I believe it is because the Zionist lobby knows it cannot win based on facts. An honest discussion can only lead to one conclusion: The status quo in which Israel declares it alone has rights and intends to impose its will on the weaker Palestinians, stripping them permanently of their land, resources and rights, cannot lead to a lasting peace. We need an open debate and the freedom to discuss uncomfortable facts and explore the full range of policy options. Only then can we adopt a foreign policy that serves American interests and one that could actually bring a just peace to Palestinians and Israelis.

Joel Beinin co-edited "The Struggle for Sovereignty: Palestine and Israel,1993-2005." Contact us at insight@sfchronicle.com

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http://www.jpost.com/servlet/Satellite?cid=1167467841906&pagename=JPost%2FJPArticle%2FShowFull

The Jerusalem Post

January 29, 2007

The problem, Benny Morris, is Zionism

By Yakov M. Rabkin

Benny Morris is an honest man. He was one of the first to expose the history of Zionist dispossession and expulsion of the Palestinians. He later honestly regretted that the ethnic cleansing had not been radical enough: The United States had done a better job in cleansing the country of its previous inhabitants.

Recently he published a heart-rending prophecy of doom to the effect that the entire Zionist enterprise in the Land of Israel is facing annihilation from an Iranian nuclear strike. His article ("This Holocaust will be different" The Jerusalem Post, January 18 - http://tinyurl.com/ysoxrw) is not pleasant to read. It contains graphic violence. But it must be read.

Benny Morris, professor of history at Ben-Gurion University, compares Israel's current predicament with the Holocaust. His depiction of the tragedy of European Jews is blood-curdling. Dismissing Israel's presumed nuclear arsenal as "unusable," he is truly desperate as he contemplates missile strikes against Israel's population centers and estimates that the casualties may reach the number of victims claimed by the Nazi genocide.

Morris appears to perpetuate the prophetic tradition that inspires quite a few Jews these days. Some denounce Israel's treatment of the Palestinians; some question the Zionist nature of the state; all believe that they are speaking truth to power. They propose solutions, advocate positions and defend opinions.

Morris does none of the above. He mourns the country he chose to live in and in which he has raised family. He does not say how to save the inhabitants of the State of Israel. In this sense, he may be closer to the authors of Greek tragedies than to the Bible prophets, who invariably point to a way out. This is why the Book of Jonah, in which repentance averts catastrophe, is read on the Yom Kippur, the Day of Atonement, when Jews stand in awe of divine judgement.

MORRIS'S FATALISM is explicable. Zionism has been a rebellion against Diaspora Judaism and its cult of submission, humility and appeasement. It has been a valiant attempt to transform the humble Jew relying on divine providence into a intrepid Hebrew relying on his own power. This transformation has been an impressive success. Israel has acquired the mightiest military in the region, but this has brought her neither peace nor tranquillity.

Morris could have concluded his essay by quoting a Bible prophet: for it is not by strength that man prevails (Samuel I 2:9). Intimately familiar with the history of the creation of modern Israel, he could have proposed ways to recognize the injustice done to the Palestinians for the sake of establishing and expanding the Zionist state. He could have called on his compatriots to seek ways to correct the injustice and thus assuage the grievances of the Palestinians that have plagued Israel throughout her history.

Morris would then be pointing a way out of the violent impasse. As it stands now, his prophecy may only legitimize military strikes against Iran and further escalation of violence in the region. Once again Israel may come out victorious, but the Israelis will continue to live in fear of the next enemy.

Several Jewish thinkers have warned of this predicament. One of them prophesied during the War of Independence in 1948: And even if the Jews were to win the war, the "victorious" Jews would live surrounded by an entirely hostile Arab population, secluded inside ever-threatened borders, absorbed with physical self-defense. And all this would be the fate of a nation that - no matter how many immigrants it could absorb and how far it extended its boundaries - would still remain a very small people greatly outnumbered by hostile neighbors.

This warning came from Hannah Arendt who understood the perils of establishing a state against the will of local inhabitants and all the surrounding nations. Secular and Orthodox thinkers alike feared that Ben-Gurion's version of Zionism would endanger both physical and spiritual survival of the Jews.

NOWADAYS, when no Arab state poses a military threat to Israel it is Iran that many Israelis fear. Just next to Iran, which is as yet far from acquiring a nuclear potential, lies Pakistan, an unstable regime with a strong Islamist movement and a real, not imaginary, nuclear arsenal. Just as Arendt prophesied, there may be no end to existential threats if Israel stays its course. Benny Morris may have indeed written a Greek tragedy, a fatalistic turn of events that neither humans, nor gods, can alter.

Fatalism, just as multiple gods, is alien to Judaism. A Jewish reference to the eternal hatred of the nations is the talmudic saying: "Esau hates Jacob." Yet some rabbis, including Rabbi Naphtali Zvi Berlin (the Netziv), emphasize that in the future the two will love one another deeply, as did Rabbi Judas the Prince and the Roman Emperor Antoninus.

In the light of this interpretation it is easier to grasp why many community leaders took their inspiration from the story of Esau and Jacob before negotiating with unfriendly authorities: They were attempting to turn an enemy into a friend.

This is what the anti-Zionist rabbis of today claim they are doing when they travel to Iran and embrace President Ahmadinejad. Unlike Benny Morris, they are trying to find a way to prevent a tragedy from coming true. They may not succeed, but they should not be condemned for trying.

The author is professor of history at the University of Montreal. His latest book is A Threat from Within: A Century of Jewish Opposition to Zionism.