Friday, September 6, 2019

Teaching About Zionism and Justice

Deut. 16:18-21:9

PrĂ©cis: The parasha Shoftim (literally, “judges”) is devoted primarily to various themes of justice, and includes warnings against false testimony, idol worship, and the dangers posed by mortal kings. The parasha also warns the people against false prophets, magicians, soothsayers and witches. It establishes requirements for cities of refuge in the Promised Land. In short, the parasha is devoted to ways to create a just society in the Land of Israel.

            This week’s Torah reading includes two remarkable and noteworthy concepts. In the 3rd verse we read this morning, we see a clarion call: Tzedek, Tzedek Tirdof: Justice, Justice you shall pursue, that you may thrive and occupy the land that the Lord your God is giving to you.  And in Chapter 20, we read that in occupying the land, its inhabitants are to first be offered the opportunity to surrender, and if so, all of the inhabitants are to serve as forced labor. If they defy the Israelites, all the men are to be slain, and women and children made captives.
            How we can seek justice on the one hand, and on the other hand enslave or murder the inhabitants of the land? The idea of killing every male and enslaving the women and children during an occupation is abhorrent. How can this be just? 
            I am fortunate to teach middle and high school students at our community midrasha, Shoresh. It has always been a challenge to teach high school students about the distinctions among early Zionist thinkers, in large part because today’s students find the writings of 19th or early 20th century philosophers difficult to decipher. It was difficult 10 years ago, and has become increasingly difficult.  
            I believe I know why: they have lived their entire lives with images of Israel as the occupier and as the military juggernaut of the Middle East. These images are used, as we know, by the Palestinian propaganda machine, which seems to succeed in part because it allows no uncensored new coverage in its areas of control, while all of Israel appears open to TV and Internet reports. And Israel has failed to respond adequately. The BDS Movement has understood that a target audience of American Jewish Youth is fertile ground for enhancing its profiles at colleges across the country. So, at Shoresh we discuss why it is that other nations are not targeted like Israel, nations which commit atrocities which make Israeli actions pale by comparison. We ask where are the BDS movements against Syria? Against North Korea? Against China?
            How else do we encourage love of Israel? We continue to read important excerpts from the founders of the different streams of Zionism. Some students see resonance with their own feelings in Herzl’s belief in the need for sanctuary, or in Ben Gurion’s socialism, or Jabotinsky’ nationalism, or in Rav Kook’s religious imperative. In our study of history, we stress the essential fact that the Arab world has never agreed to the existence of a Jewish State in their midst. Only when Israel defeated its foes in combat were they grudgingly accepted by some of their neighbors.
            We analyze statements made by the PLA, Hezbollah, and Hamas about Israel, and deconstruct the falsehoods so often contained within them. Finally, I emphasize that there is a difference between love of Israel and support of its current government or its policies. They get this, because they love America but most, if not all, detest its president. 

            I remain hopeful. I still believe in the mitzvah of tzedek, tzedek tirdof, and will continue to seek justice, for Israelis as well as for Palestinians, and strive to instill this spirit in my students.