Led by Rabbis Sylvia Rothschild and Alexandra Wright, Co-Chairs of the British Friends of Rabbis for Human RIghts, over 30 British Rabbis have sent a letter to the Israeli chargé d’affaires, Sharon Bar-Li, urging the Israeli Government to abandon its plans unilaterally to annex West Bank territory as a “travesty of Jewish teachings”. Read the full letter here.
Rabbis for Human Rights and Oz VeShalom Hold Public Protest Vigil and Prayer for Peace: A Religious Jewish Voice Against Annexation. At the Vigil Rabbis for Human Rights Releases Rabbinic Letter Against the Annexation with 140 Signatures of Israeli Rabbis from a Variety of Denominations. Continue reading
Many places around the world are in various stages of dealing with horrific consequences of the Covid-19 health crisis. Far too many people got sick and far too many people died. Our hearts go out to those who lost their fight and we mourn with the families.
We are in awe of the people who were and are on the front line of this terrible struggle: Continue reading
Avi Dabush, Executive Director of Rabbis for Human Rights, spoke at the British Friends of Rabbis for Human Rights AGM last December. This speech, discussing peacefully bringing together the different cultures and peoples of Israel, is reproduced here with his kind permission.
Avi also wrote a reflective piece on Human Rights, on the occasion of Tu B’Shvat this year, before RHR went out to plant olive trees in the West Bank where they had previously been burnt and uprooted. Read In the Shadow of an Uprooted Olive Tree here. Continue reading
The President of Rabbis for Human Rights, Rabbi Levi Weiman-Kelman, the Board of directors, and the professional staff are pleased to announce the appointment of Avi Dabush— a well-known environmental, social, and political activist— to the position of Executive Director of Rabbis for Human Rights. Over recent months this position was held by Advocate Becky Keshet, who will now direct the organization’s social justice and public policy projects. Continue reading
Dear Ambassador Taub
We are writing to you out of deep commitment to Israel and to Judaism.
The Torah teaches us that ‘the stranger who lives with you shall be as a native from among you, and you shall love him as yourself; for you were strangers in the land of Egypt’ (Vayikra 19:34).
Today, the Palestinian residents of Susiya face the imminent destruction of their village, the place they call home. This is scheduled to take place between now and August 3rd. The courts have ruled that 37 structures in the village are due for demolition because they were built without permits, despite the fact the land on which they stand belongs to the Palestinian villagers of Susiya.
Where is Susiya?
Susiya is a Palestinian village in the South Hebron Hills of the West Bank. The majority of the village is in Area C which means it is under full Israeli control and any decisions about building and civilian infrastructure have to be dealt with by the Civil Administration which is a department of the IDF.
Sermon for Parashat Mattot
“The tribes of Reuben and Gad approached Moses and the leadership saying ‘If we have found favour in your sight, let this land be given to your servants for a possession; do not bring us over the Jordan.’ And Moses said to the children of Gad and to the children of Reuben: ‘Shall your brethren go to the war, and shall you sit here?” 32:5,6
This question asked by Moses of the two cattle owning tribes is one that resonates so poignantly today. “Shall your brethren go to war, and shall you sit here?”
We have been watching anxiously as Israel has been slipping once more into war. And as we obsess over the news feeds and the reporting, the analysis and the social media links, we wonder about what is our role? how could we sit here while our fellow Jews are at war? And what is it that we should be doing?
One of the moments that I think that BFRHR can be most proud of in the last few years was our campaign against the Praver-Begin Bill on the Arrangement of Bedouin Settlement in the Negev. This campaign ran from mid 2012 to the beginning of 2013 and was a great example of cross denominational cooperation, quick thinking, immediate action and coordinated multi-faceted response. The Bill proposed the resettlement of 30,000-40,000 Bedouin in the Negev which in effect would have been forcible eviction for this population.
The Hebrew Bible speaks many times of the importance of how we treat others, speaking of equality under a shared law, of the humanity of all peoples. Leviticus tells us “If a stranger sojourn with you in your land, you shall not do him wrong. The stranger that sojourns with you shall be to you as the home born among you, and you shall love him as yourself; for you were strangers in the land of Egypt. I am the Eternal your God. (Lev. 19:33-34); and “you shall have one manner of law, for the stranger as for the home-born; for I am the Eternal your God” (24:22)
So how can we, who love Israel, stand by silently when we see her breaking a founding principle from her Declaration of Independence that “[Israel] will foster the development of the country for the benefit of all its inhabitants; it will be based on freedom, justice and peace as envisaged by the prophets of Israel; it will ensure complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex; it will guarantee freedom of religion, conscience, language, education and culture” ?
Geoffrey Alderman likened the treatment of the Bedouin in the Negev to that of the people living in the path of the proposed high speed rail link in the UK. His analogy is disingenuous and ignores the sensitive and complex factors around the historical treatment of the Negev Bedouin. He asserts that the outrage surrounding the Prawer-Begin plan is “completely artificial, pseudo-sentimental, a pollution of rancid hot air” but he is wrong on all counts.
It is true that many Bedouin did not register their ownership of land under either Ottoman, British or Israeli law, but that does not mean that they did not have their own traditional system of communal and individual ownership of land. Forced under martial law in the fifties and sixties to move to a condensed area between Dimona, Arad and Beer Sheva, many later moved into urban townships and had to give up all claims to their land. But some did not and found themselves living in unrecognised settlements, with no municipal status, no supportive infrastructure of water, sanitation, electricity.
They are perceived as criminals, unable to lawfully develop or build on the land on which they live.
Not registering their land did not mean they did not own their land. The JNF and the Jewish Agency bought land from the Bedouin in the years before the State of Israel came into existence – they clearly thought the Bedouin owned that land.
The Negev Bedouin are amongst the poorest Israelis and with the least opportunities to improve their lot. They have limited access to education or to health care. Clearly the situation must be addressed, and I congratulate the Government of Israel for finally trying to solve an issue that has festered for so long. This has been a long lasting conflict between the State of Israel and her Bedouin citizens in the Negev. But how does one begin to create a different future? Not by imposing a ‘solution’, or by treating the other side as less than equal. Not by playing up a stereotype of a rootless and wandering people who have no particular place they call home. Not by saying that because our legal system has no record of ownership, there can be no record of ownership. And certainly not by not bothering to consult with the people involved but rather treating them as primitives or children who cannot know what is in their own best interests.
“If a stranger sojourn with you in your land you shall not do him wrong” says scripture. It matters that the majority of Negev Bedouin are living under the poverty line; it matters that the process of urbanisation has dislocated the Bedouin from their traditional lifestyle of agriculture and animal husbandry. It matters that there is high unemployment, delinquency and crime rates in the townships. We have to find a mutually agreeable solution to the benefit of both the State and her Bedouin citizens so that both people and land can develop sympathetically. The measure of a society is found in how it treats the most vulnerable citizens, and it is also found in how respectful it is of all its citizens. To claim that a solution is “extraordinarily generous” when there has not been any discussion or consultation is to misunderstand generosity. The closest word in Hebrew for generosity is ‘nadiv’ and it bespeaks both generosity of resource and nobility of leadership.
Bimkom, a group of architects and planners have worked with the Bedouin of the Negev to create an alternative plan, based on the existing settlements and which provides a basis for a viable development of the region as a whole, while maintaining the principles of equality, recognition and justice.
A different future could be created if we simply returned to our founding texts of bible and of our modern state – One law for the stranger and for the Israelite; Doing no wrong to people who live alongside us.
It is possible to resolve the disputes of the Bedouin of the Negev if the political will made it so, if the politicians act like nedivim with both generosity and nobility, working together with all those involved rather than imposing a ‘solution’ that does not recognise the needs of those who will live with it. It is possible, with real political will, to give the people of Israel the leadership they surely deserve.
This article was printed in an abbreviated form in The Jewish Chronicle on 10 January 2014 and online on 17 January 2014. You can view it by clicking here.