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DOCUMENT I: Finding the Third-Way Path (2002)

by David Cooper, Serving as Rabbi

Sometimes I find it hard to give weight to the difficulties we in Kehilla face in regard to the dire situation in the Middle East. Our problems are so small in comparison to serious suffering in the world. Some of our difficulties are akin to other people in the Jewish community or in the U.S., and some of our difficulties are unique to a politically-progressive spiritually-involved synagogue which both affirms Israel's sovereign right to exist as well as the necessity for a viable Palestinian state-all -- in the interests of everybody's needs for justice, peace and security.

As Sharon's invasion of Palestinian areas has become more violent and suppressive, and as Palestinian resistance to Israeli occupation has been more accented by support for suicide bombings, reactions emerge both among the people for whom Israel's safe existence is paramount, and among those for whom upholding Palestinian aspirations is overriding. "Pro-Israel" folk have congregated behind support for Israel's security concerns, many people favoring Sharon's actions as an appropriate response to Palestinian violence. The "Pro-Palestinians" gather to support the people in the territories and to oppose the invasion, but at times some of them allow their rage to vent so hot that it is confused with or actually becomes a seeking for Israel's destruction, or even anti-Semitism. All of this tends to confirm the subjective fears each side has of the other and a spiral of distrust continues to forcefully twine.

And those who are convinced that choosing life requires a third way are isolated, subjected to both over-the-top Israel-bashing on one hand and -- on the other -- dismissal by the established Jewish community leadership who are not acknowledging the multi-mindedness in the community on these issues. I think that Kehilla folk need to hold on to our first principles now more than ever. There will be no peace in unless there is a viable Palestinian state and unless Israel can be assured that it can live in peace.

Barak's offer--as much of a break through as it was--provided for a fragmented Palestinian state. Because of this and because of the enormous growth of the settlements after the Oslo accords and in light of Barak's efforts to keep many of the settlements in Israeli hands, Palestinians feared they were being set up to allow what they believed was Israel's desire for ultimate control of the entirety of Israel-Palestine. Likewise, Arafat's unskillful rejection of the break-through offer raised Israeli fears that the ultimate Palestinian goal was total control. And then came Sharon, explicitly rejecting any viable Palestinian state. Without such a state as a probable diplomatic outcome of peace negotiations, any calls by Arafat for patience or for non-violence would be unheeded and only contribute to challenging his leadership credibility among the Palestinians. Arafat was boxed into a corner long before his compound was surrounded in March.

The Marxist in me would seek to analyze the current crisis in economic and geo-political terms. But even the strictest Marxist would concede that there are circumstances where "subjective elements" (read "psycho-spiritual realities") are determinative. The spiritual reality is that each camp is convinced that it is the victim. Each will expend no effort to examine how their actions and assumptions may have contributed to their own predicament. Both sides feel fully justified and entitled. And now, one person whose spirit is hurting with outrage and indignation, can blow him or herself up, and sidetrack any steps toward a resolution. Every checkpoint humiliation, every house demolition, every civilian killed reinforces rage and the reliance on violent measures.

It is easy for us to be swayed by the emotion of the moment. We can be stirred up to wave the flag of approval for what is portrayed as the defense of Israel, or we can too easily denounce Israel and dismiss the validity of the fears of Jewish Israelis. A third-way path is not easy. It requires us to continually support each other and stay in a place where we can listen and be open. It means we must feel the pain of both Israeli and Palestinian, and there is so much pain. The third-way path often means participating in actions and demonstrations with others with whom we do not fully agree. But if we do not participate -- fearing compromise -- how can we advocate compromise as a path to peace?

The third-way path means that we must strengthen ourselves spiritually: to be open to the other and to not let the wall of otherness obstruct our vision. I believe that the spiritual reinforcement we need means we must pray for the best aspirations of all sides and do what we can so that peace and justice are the final and only victors. It means reaching out beyond our own group's short-term self-interest, and attempting the near-impossible: to see as if from God's-eye-view.

[A fuller treatment of this approach was written by David Cooper as a Kol Nidre sermon in 2002. That sermon elaborates a dynamic within both the Jewish community and within Jewish individuals between that aspect of ourselves (which he calls “Guardian” or “Shomer”) which is primarily concerned with the safety of Israel and the preservation of the Jewish people, and that aspect of ourselves (which he calls “Prophet” or “Navi”) which is primarily concerned with the preservation of the Jewish prophetic principles of fairness, empathy for the other, and justice. The text of that sermon is at the following link: Kol Nidre 2002 Sermon ]