Kategorie: Heiliges Land

Gewalt ist Alltag geworden im „Heiligen Land“, strukturell, individuell – Leben wird auf unterschiedliche Weise genommen. In der aktuellen Debatte und den politischen Auseinandersetzungen in Israel melden sich (jetzt auch) jüdisch religiöse Stimmen zu Wort, die ein Umdenken fordern.

Zwei Beispiele seien hier genannt, beide englischen Texte wurden auf dem Blog der Times of Israel publiziert:

Rabbi Arik Ashermann, seit Jahrzehnten engagierten Menschenrechtsaktivist lädt die Lesenden ein, mit Blick auf das anstehende Purimfest neu nachzudenken:

„Now is the time we are called to distinguish between good and evil, even as we seethe with anger and pain over the murders of Elan and Hallel and Yagel. I hope we are also mourning Sameh Aqtash and praying for the speedy recovery of all those stabbed and shot and otherwise wounded in the pogrom. We must recognize and speak the truth plainly. The truth is that the deadly logic of Had Gadya makes us act like Amalek. We must not legitimate evil because of our righteous victimhood or by falsely and foolishly thinking that it serves deterrence. The truth is that we are overwhelmingly more powerful than the Palestinian and enjoy the support of the most powerful country in the world (although the current government is weakening that support).“

Aviad Houminer-Rosenblum is deputy director-general of Berl Katznelson Center and a member of The Faithful Left movement, fordert in seiner Reflektion eigentlich Unerhörtes: „After Huwara, we must say kaddish for Judaism itself – A generation of Orthodox Jews has been raised on hate. We must reject this feral, anti-Torah approach, and return to tradition“

„In ordinary times, life is not black and white. The Palestinian side also has a significant part in the story. The violence comes in great force and cruelty from there as well, and its many victims and circles burn the soul and draw many good people into the cycle of vengeance. The solution, too, is complex and hard to see, even far off on the horizon. But there are moments when things are actually very clear, clarifying the gray areas, when the choices are between life and death, and good and evil.

This evil version of Judaism is a lethal drug, which through a historical twist of fate gained ascendance over our ancient tradition. Combined with nationalism and majority hegemony in the land of Israel, it has become a conflagration, one that has long since spread beyond religious Zionism — what Americans might refer to as “Modern Orthodox” — to the Haredi, or ultra-Orthodox sector, and Israeli society in general.“