Saturday , August 02, 2014 - 12:00 AM
NEW YORK — My heart jumped when I saw the poster at the entrance to the Muslim community center in Central Java, Indonesia, in 2009. I didn’t need to speak Indonesian to understand the photo of dead and injured Gazan children. Still, I asked for a translation. Uneasily, our group’s translator explained that the poster reported the amount of money the community group had raised in relief funds after Operation Cast Lead, just a few months before, and prayed for the health and safety of all Muslims . . . and for an end to “the Zionist entity.”
I had come to Indonesia with a delegation of U.S. faith leaders, organized by Legacy International and sponsored by the State Department, to speak at universities and community centers about religious pluralism in America. It wasn’t my turn to present that day, so I enjoyed a brief respite as I debated how and whether to address the poster with these members of Muhammadiyah, one of the largest Muslim organizations in Indonesia. In the end, I had little choice. “I have a question for the rabbi,” began one attendee during a Q&A session: “Why do Jews kill Muslim children?”
Heart pounding, I stood up. I spoke of my pain at the loss of life among Gazan civilians, tragically including so many children. And then I took a deep breath. “I noticed the poster in the entranceway,” I began. I praised the group for raising money for humanitarian relief. But, I continued, “When you call for an end to the Zionist entity, I want you to know that you’re talking about my family and my friends and my people.” I spoke of my own commitments to Israel, of the significance of Israel to the Jewish people, and of my firm belief that a two-state solution will allow both peoples to live securely and peacefully.
To my shock, the audience applauded. Afterwards, many of those present told me that they had never before thought about who might live in Israel. That they had never thought a two-state solution to be possible. That they had believed that Jews wanted only to kill Muslims. And they crossed out the final line of the poster.
This incident did not transform Israeli-Palestinian or Jewish-Muslim relations. It did not drastically shift the perception of Jews in Indonesia. I did learn, though, that a little empathy goes a long way. Hearing my own concern about the death of Muslims, the group could be open to imagining the suffering of Jews.
During the current war between Israel and Hamas, we desperately need radical empathy. By this, I mean opening ourselves to the pain of the other exactly at the moment when we are terrified of this other, and exactly at the moment when fear for our lives and for our loved ones pushes us inward.
This is not a new idea. As far back as the first century CE, in the shadow of the destruction of Jerusalem, Rabban Gamliel, one of the most important rabbis of his time, taught that “Anyone who has compassion for other human beings will merit compassion from above.”
Today, we suffer through increasingly vitriolic language from both pro-Israel and pro-Palestinian partisans, and — even more frighteningly — violent protests in Europe, Israel, the occupied Palestinian territories and even the United States. Strident voices ignore or deny the painful narrative of the other.
The pro-Palestinian side places all blame on Israel and the occupation, dismisses or justifies rocket attacks on major Israeli cities, and allows criticism of Israel to slide into ugly anti-Semitism. “Rocket attacks from Gaza are a desperate response to these injustices [of occupation],” Waleed Ahmad writes in Mondoweiss. “No people would ever tolerate an oppressive occupation and an unjust siege, so why should the Palestinians?” Protesters in London, Paris and Berlin have held signs saying “Hitler was right” and encouraging the reading of the “Protocols of the Elders of Zion.”
On the pro-Israel side, too, many respond callously to the soaring numbers of Palestinian casualties or even deny the veracity of these reports, place sole blame on Hamas for the deaths of civilians, and take Hamas’ actions as permission to demonize all Muslims. In the Wall Street Journal, Thane Rosenbaum wrote, “you forfeit your right to be called civilians when you freely elect members of a terrorist organization as statesmen.” A prominent settler rabbi justified killing innocents, and even destroying Gaza.
This lack of empathy does not confine itself to Israel and Gaza. Already, we have witnessed a synagogue firebombed in Paris, German protesters calling for gassing Jews, and protest signs that showcase classic anti-Semitic images. In Jerusalem and Tel Aviv, right-wing Jewish mobs, some wearing fascist T-shirts, have marched through the streets shouting “Death to Arabs,” and beating up Palestinians and Jewish leftists. In Brooklyn, worshipers at a mosque have suffered harassment.
This is what we need to hear instead: pro-Palestinian voices that empathize with the Israelis racing for shelter, that denounce terrorism and rocket attacks, and that refuse to tolerate any anti-Semitic tropes masquerading as criticism of Israeli policy. In one powerful and much-circulated op-ed, for instance, a Palestinian-American student calls for pro-Palestinian protesters to utterly reject anti-Semitism.
And we need to hear pro-Israel voices expressing authentic grief at the deaths of Palestinian children, calling for protection for civilian populations, acknowledging the damage inflicted by 47 years of occupation, and denouncing any language that dehumanizes Palestinians or Muslims.
I’m proud that T’ruah, where I serve as executive director, was the only organization to issue a rabbinic opinion discrediting Rabbi Lior’s claim that Judaism permits murdering innocents. In Israel, organizations including B’tselem and Physicians for Human Rights-Israel humanize and protect Palestinians while remaining steadfastly committed to the security of Israel.
We have seen a few examples of radical empathy: the families of the kidnapped and murdered Israeli and Palestinian teens consoling one another in their houses of mourning; Jews and Muslims fasting for peace together; religious leaders who have reached across the divide.
Such empathy will not bring about a peace agreement tomorrow. Nor even a cease-fire. But radical empathy does force us to see the humanity of the other, to reject hate speech and violence, and ultimately to demand a political solution that protects the human rights of Palestinians and Israelis.
Rabbi Jill Jacobs is the Executive Director of T’ruah, which mobilizes 1,800 rabbis, cantors and their communities to protect human rights in North America, Israel and the occupied Palestinian territories. Her most recent book is “Where Justice Dwells.”
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