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Action needed to combat campaign delegitimizing Israel

 
 
 

The organized American Jewish community and our non-Jewish allies, with broad representation from across political and religious lines, are poised to launch a major initiative to counter the campaign to delegitimize Israel.

The sky is not falling. President Obama and the U.S. Congress remain firmly committed to Israel’s fundamental security and opinion polls consistently reflect broad American public support for the Jewish state. But there are clouds gathering on the horizon that must not be ignored.

The delegitimization campaign — and make no mistake, it is a global campaign — has its roots in the international NGO gathering that took place alongside the 2001 U.N. conference on racism in Durban, South Africa. With the second intifada (more aptly described as “Arafat’s terror war”) raging, these anti-Israel NGOs decided to open up a second front to paint Israel as a pariah/apartheid state deserving of political and economic isolation.

Through the years, the principal weapons used by these groups have been the boycott of Israeli products, people, and events; divestment from Israeli companies and institutions, including Israel Bonds, as well as from certain foreign companies doing business in Israel; and sanctions. This explains why the campaign to delegitimize Israel often is referred to, inadequately and misleadingly, simply as the BDS movement (Boycotts, Divestment, and Sanctions).

There is no central address orchestrating all of the delegitimization activity. Rather, we see a loose network of NGOs across the globe, sometimes coalescing around particular spheres, such as the U.S. Campaign for the Academic and Cultural Boycott of Israel.

Mainline Protestant churches, universities, municipalities, and corporations have processed divestment initiatives, which in virtually every case have failed to gain traction. The divestment language in a 2004 resolution adopted by the Presbyterian Church USA has since been rescinded, but the issue continues to capture the imagination of Israel’s detractors in that church and others.

Israeli cultural events have been subject to boycott attempts, such as the performances of the Israeli ballet now touring the United States and the Toronto Film Festival last fall, which was dedicated to Tel Aviv’s 100th anniversary.

Campuses have been particular targets, with Israel Apartheid Week taking place the first two weeks in March. The delegitimizers prey on those who lack basic knowledge about the complex nature of Middle East politics — people who can easily fall victim to their simplistic and often inaccurate narratives.

In parallel to the NGOs, governments, especially operating through deeply biased U.N. bodies such as the Geneva-based Human Rights Council, continue to promulgate material that fairly can be described as delegitimizing long after revocation of the 1975 resolution equating Zionism with racism.

The Goldstone report, which grossly distorts the reality of Israel’s efforts to combat an amoral adversary in Gaza that uses civilians as human shields, is the latest in a long line of hostile actions emanating from the council.

Accusations of war crimes and crimes against humanity eagerly get picked up by the delegitimization organizations and coalitions as valuable weapons in their arsenals.

Indeed, public international law has increasingly been utilized as a rationale for imposing political and economic sanctions against Israel.

Re’ut, an Israel-based think tank, recently completed an analysis of the issue and concluded that “while Israel’s delegitimizers come from relatively marginal forces in Europe, their effectiveness stems from their ability to engage and mobilize others. This is accomplished by branding Israel as a pariah and ‘apartheid’ state, identifying ‘outstanding issues’ — such as the ‘Gaza blockade,’ ‘settlements,’ ‘the separation wall,’ ‘occupation,’ ‘disproportionate use of force,’ or ‘human rights violations’ — and rallying their coalition around it; making pro-Palestinian activity trendy; promoting boycotts, divestments, and sanctions; and, most importantly, blurring the line separating them from those that criticize Israeli policy yet do not delegitimize it.”

Re’ut points out that “the delegitimizers work ‘from the periphery to the center’ and ‘bottom-up,’ thriving in social networks and on the Internet. Hence, while in formal policy spheres Israel’s diplomatic position remains relatively strong and solid, its standing among the general public and intellectual elites is being eroded.”

It is true that Israel’s “diplomatic position” for the time being remains strong, both with the U.S. government and the American people. However, as the resolution on countering the delegitimization campaign adopted at our recent annual Jewish Council for Public Affairs conference maintains, “unless effectively countered, over time it may have the corrosive effect of changing the culture of political discussion and making it harder for people of goodwill to publicly support Israel. If support for Israel begins to be seen as de facto racism, this could provide fertile ground for the growth of anti-Semitism.”

The delegitimization campaign, unfortunately, has made significant inroads in other parts of the world. Friends of Israel in this country cannot afford to be complacent. The community relations field — with motivated activists in our own community joined by non-Jewish allies who come to this cause based on relationships forged around a range of joint efforts in the social justice and human rights arenas — is well positioned to develop a strategic and comprehensive response to this challenge.

We must act now to prevent the clouds from becoming a full-fledged storm.

JTA

Martin J. Raffel is the senior vice president for the Jewish Council for Public Affairs.
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A public offer to Chabad

When Rabbi Shmuley Boteach approached me to read the manuscript of his newly published book “Kosher Jesus,” I was reticent and even a bit cautious, given the massive and diverse audience of people likely to be affected by his unique perspective on the subject of Jesus. Having now read the book, however, I can say that I was pleasantly surprised to find that his approach resolved many outstanding questions that I myself have struggled with in my religious studies, particularly as they relate to Christianity and its impact on Judaism throughout history.

Still, I felt the need to interrogate Boteach further in order to discover what his intentions had been for penning this latest work on a conspicuously controversial topic. As it turns out, his earliest efforts to uncover the real facts regarding the origin of Christianity stemmed from his exasperation by the treatment unsuspecting Jews received from Christian missionaries who would target them in an attempt to convert yet another Jew to Christianity. So alarmed was Boteach at the pervasiveness of this kind of missionary work that, as a young scholar learning in yeshivah, he was often memorizing long passages of the New Testament in his Hebrew Bible classes. After all, how could he counter the words of others if he had no real knowledge of what they were saying and why they were saying it?

 

 

Our stake in ‘Beit Shemesh’

BEIT SHEMESH — It is raining as I write — a rare, cold, hard rain that is welcomed by Jerusalemites who know that it is good for them and the country. Water, like patience, is a treasured commodity here in Israel: temporarily inconvenient, but better for you in the long run.

Rain is a blessing. We pray for it.

Patience is a blessing. We pray that we have enough of it for each other.

It is a good day to stay inside and reflect on my trip to Israel and to Beit Shemesh, a city about a half-hour west of Jerusalem. Beit Shemesh and the Washington Jewish community have been partners for many years, and partners share responsibility for each other.

 

 

Israel confronts its secular identity

Suddenly, it seems, gender segregation is everywhere in Israel — buses, army bases, Jerusalem sidewalks, Beit Shemesh schoolyards and, above all, the front pages. What is going on here?

Let’s start with the buses. In the late 1990s, at the request of some charedim, the Transportation Ministry created bus lines that served charedi neighborhoods and cities. On an officially “voluntary” basis, women would enter the buses and sit in the back. These buses were deemed legally permissible because Israeli law allows discrimination when it is necessary to provide access to public services and does not harm the common weal. All the fundamental questions (necessary? common weal?) were left wide open.

 

 

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Arab anti-Semitism, from indifference to complicity

WASHINGTON – Anti-Israel sentiment in the Middle East is not merely characterized by sharp political differences. It mimics and is fueled by the most defamatory and dangerous of historical anti-Jewish themes. For confirmation, we need look no further than a widely published political cartoonist, a Jordan-based Palestinian named Emad Hajjaj. His cartoons regularly feature blatant incitement, equating Israel with the Third Reich, crudely caricaturing Jews as bloodthirsty monsters, portraying menorahs as weapons, and showing the “crucifixion” of Palestinians on a cross marked by a Star of David.

None of this is exceptional. What is surprising, or should be, is the international indifference to — indeed, complicity in — vile and incendiary Arab anti-Semitism without parallel, quantitatively or qualitatively, on the Israeli side of the regional divide. Yet B’nai B’rith has found that among those claimed as clients by Hajjaj’s public relations firm Abu Mahjoob Creative Productions Company are not only several local government bodies, but also foreign organizations such as the British Council and the major corporations Visa, Orange, the German industrial giant Siemens, and others. If this was not bad enough, the firm’s client list features multiple agencies of the United Nations — including the United Nations Development Fund for Women (now merged into U.N. Women), the United Nations Development Programme and the United Nations Children’s Fund, or UNICEF.

 

 

Racism’s antidote

Over the past weeks, protests have spread throughout Israel calling for a response to racism targeted at the country’s Ethiopian community. Sparked by a Channel 2 story on discrimination in Kityat Malachi, citizens have taken to the streets to show their outrage at the status quo. Although the despicable slurs and actions that triggered these protests are blatant examples of these grievances, they conceal a deeper issue.

Beyond more overt examples, Ethiopian Israelis are often considered less desirable neighbors, and frequently have a harder time finding a job. They are perceived as a poor, underprivileged community, and face the stigma of lacking the capability to contribute equally, even if this myth is belied by reality. Some of this is outright racism, but the rest is symptomatic of a deeper and far more widespread prejudice: indirect or concealed racism.

 

 

A charedi hero’s plea

JERUSALEM — The recent violence in Beit Shemesh and in Jerusalem’s Mea Shearim neighborhood has led me to speak out against the so-called “sikrikim” in the harshest possible terms, equating their actions to terrorism. Sikrikim — Sicarii-ites — is the name given to a fringe anti-Zionist vigilante group, loosely linked to Neturei Karta and said to have been at the forefront of many of the recent violent attacks against innocent Israelis.

In my mind, there is a dangerous similarity in their actions and those of Islamist terrorists. I do not use this comparison lightly. As the founder of the ZAKA rescue and recovery organization, I know only too well the horror of terror.

 

 
 
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