Analysis from Israel

Legal Issues

Regardless of whether you support or oppose a new law allowing Israel to bar entry to prominent supporters of anti-Israeli boycotts, one outcome was eminently predictable: Israel would lack the guts to enforce it even when doing so was most justified. That was amply proven by Wednesday’s decision to grant a one-year work visa to Human Rights Watch researcher Omar Shakir. By this decision, Israel eviscerated the one crucial point the law got right, despite the many it got wrong: You cannot wage an effective war on the BDS movement while giving the people behind it a pass. As the old truism goes, people are policy.

Shakir is the epitome of someone who should have been denied entry, and his case exemplifies why the law’s basic assumption–that boycotters must be targeted personally–is 100 percent correct. He has given lectures on college campuses in which he accused Israel of being an apartheid state, advocated anti-Israel boycotts, compared Zionism to “Afrikaner nationalism,” rejected a negotiated solution to the Israeli-Palestinian conflict on the grounds that it would “institutionalize injustice,” and called for ending Israel’s existence as a Jewish state. His resume also includes a stint as a legal fellow at the Center for Constitutional Rights, an organization that provides legal assistance and training to BDS activists and files war crimes suits against Israeli defense officials. Nor would discovering all this require any great research skills on the part of government officials; it’s all in a handy memo, complete with links, that NGO Monitor published in December.

Yet in his new role as HRW’s “Israel and Palestine director,” Shakir is supposed to oversee the production of unbiased, objective reports about human rights violations in Israel, the West Bank, and Gaza. Needless to say, the very idea is fatuous; when someone has already made up his mind that Zionism is racism, Israel practices apartheid and a Jewish state has no right to exist, expecting him to produce unbiased research on this subject is like expecting the head of the Ku Klux Klan to preside fairly over the trial of a black man accused of raping a white woman. Instead, Shakir will spend his year here producing reports full of vicious anti-Israel slurs. Thanks to the “halo effect” enjoyed by all human rights organizations, those findings will be treated as credible by numerous well-meaning people overseas and will further undermine Israel in the international arena.

In short, allowing Shakir to take up his post will do Israel incalculable harm. Yet, instead of doing the minimum research required to justify barring him as an individual, the border control authorities made a hasty decision in February to deny him a visa on the sweeping grounds that HRW is an anti-Israel organization. Clearly, accusing an entire organization of being anti-Israel is far harder to justify, even if it happens to be true (which, in HRW’s case, I believe it is). Doing so without exhaustive research and intensive preparation for the inevitable diplomatic backlash was insane.

The predictable result was that the State Department exerted pressure on HRW’s behalf since it’s an American organization. And then, instead of retreating to the narrower and more easily defensible position of barring Shakir on the grounds of his clear unfitness for his post, Israel capitulated completely. Thus instead of HRW being justly embarrassed at having chosen someone so patently unqualified as its “Israel and Palestine director,” boycott advocates were handed a totally unjustified and very public victory.

One might think this is simply a case of bureaucratic ineptitude that has nothing to do with the new law, especially since Shakir’s visa was initially denied before the new law even passed. But the new law actually makes such damaging outcomes even more likely. Why? Because it differs from the old law, which also allowed prominent boycott advocates to be denied entry, in one respect only: Instead of border control officials needing the interior minister’s permission to bar a prominent boycotter, they can now do so on their own authority, unless the government intervenes.

In other words, under the old law, visas were theoretically denied only in cases where the government had already decided it was prepared to stand behind the denial. By handing this authority over to relatively low-level officials, the new law makes it even more likely that the government will end up beating humiliating retreats from eminently reasonable decisions simply because they were made without the necessary research and preparation.

In all other respects, the new law is identical to the old. Like the old one, it applies only to the most prominent boycott advocates. Consequently, it accomplishes nothing except to further increase the likelihood of bureaucratic snafus, while also producing a lot of unfavorable publicity, upsetting even many of the country’s prominent defenders, giving extra ammunition to people who seek to tar Israel as anti-democratic, and creating unwarranted anxiety among well-meaning people who now fear being denied entry on grounds that aren’t even actionable under the law, such as a personal refusal to buy settlement products.

If Israel is to fight the BDS movement effectively, anti-Israel activists like Shakir must be called out as publicly as possible instead of being allowed to pose as objective researchers whose anti-Israel screeds should be considered credible. And barring them from entering the country, precisely because it’s such a high-profile step, can be an effective way of doing so. But if Shakir’s case is any example, the new law will at best contribute nothing to this essential effort, and, at worst, may even end up hindering it.

Originally published in Commentary on April 26, 2017

There’s been a lot of talk lately about the Trump Administration’s plan to slash funding for the State Department, so I’d like to offer my own modest proposal in that direction: Kill the department’s human rights bureau.

This isn’t because I think America shouldn’t care about human rights. On the contrary, I think it ought to shine a spotlight on the world’s worst abusers, given that the UN Human Rights Council and so-called human rights organizations fail to do so. But since the bureau, judging by its latest annual human rights report, does nothing but channel those institutions’ Israel obsession, I see no reason to waste taxpayer dollars on it.

Haaretz reporter Amir Tibon did a numerical analysis of the report earlier this month and discovered two astounding facts. First, the document “devotes 141 pages to the human rights situation in Israel and the occupied Palestinian territories, more than to any other country in the world except China,” which gets the same number. Second, “Even when viewed as two separate reports, the number of pages devoted to each of the areas–Israel and the occupied territories–surpasses that of any other country in the Middle East region.” For instance, Israel alone, excluding the territories, gets 69 pages; by comparison, Iran gets 48 and Syria 58.

Since a normal reader would assume the amount of space devoted to a country bears some relationship to the magnitude of its human rights offenses, any such reader would have to conclude that Israel is a far worse human rights violator than, say, Syria, where the government has slaughtered hundreds of thousands of its own citizens. It must certainly be worse than Iran, which has abetted that slaughter with both money and troops.

But the report becomes even more surreal when you start examining the “crimes” to which the State Department devoted all that ink. Take, for instance, the demolition of illegal construction in the Israeli Bedouin town of Umm al-Hiran.

We’ll leave aside the question of why demolishing illegal construction–with the approval of several courts, including the Supreme Court, and while offering the residents alternative land plus cash compensation–constitutes a human rights violation at all. It’s enough to consider a single sentence, which is based on a report by an Israeli NGO, the Negev Coexistence Forum: “The NCF reported that construction work on [the planned new town of] Hiran progressed and expanded during the year, reaching to within a few yards of Bedouin houses in Umm al-Hiran, and residents suffered from the dust raised by construction.”

Is this a joke? Or do State’s human rights gurus seriously think people suffering from the dust of nearby construction constitutes a human rights violation? By that logic, the only place anyone could build without violating human rights would be in wilderness areas. In other words, we’d essentially have to shut down all construction worldwide.

Or take its section on press freedom, which quotes another NGO, the Association for Civil Rights in Israel. It begins as follows: “The independent media were active and expressed a wide variety of views without restriction. In December, however, ACRI published a report detailing a variety of legislative and rhetorical attacks on media throughout the year by elected officials, especially Prime Minister Netanyahu, and expressed concern about the chilling effect of these attacks on press freedom.”

In other words, State thinks it’s reasonable to fear a “chilling effect” on Israel’s media even though its own first sentence admits there’s no evidence of any such thing (“The independent media were active and expressed a wide variety of views”). Even worse, however, the nonexistent human rights problem it alleges would be solvable only by creating a real one. How could Israel possibly prevent elected officials’ “rhetorical attacks on media” without suppressing their own freedom of speech?

But far worse than such inanities is the way the report traffics in unsupported libel. Take, for instance, this gem: “There were reports some children worked in forced labor in the West Bank, including in settlements. NGOs reported employers subjected Palestinian men to forced labor in Israeli settlements … The PA was unable to monitor and investigate abuses in these areas.”

In other words, the State Department accused Israel of subjecting Palestinians–including children–to forced labor, without citing a single example to substantiate this accusation. It did so despite admitting that it doesn’t actually have any evidence aside from unspecified “reports” by unspecified “NGOs,” which even the Palestinian Authority wasn’t prepared to back (it “was unable to monitor and investigate” the allegations). Nor is this lack of evidence surprising, since the accusation is groundless (shockingly, Israel isn’t running forced labor camps in the settlements). So why was such a vile, unsubstantiated allegation even included in the report?

A human rights report worthy of the name would prioritize, devoting most of its attention to the world’s worst abusers. It would reflect enough basic good judgment to excise inanities like “suffering from construction dust.” It would either try to confirm unsubstantiated allegations or omit them because they were unsubstantiated. And it might even include some original investigating about human rights abuses in the many oppressive dictatorships that “human rights” organizations find less enthralling than democratic Israel.

Instead, the State Department apparently just copy-pasted anything it could find from such organizations, no matter how ludicrous or unsubstantiated. That inevitably resulted in paying absurdly excessive attention to Israel, because that’s what most “human rights” organizations do. If you doubt that, just consider this stunning graph from the Elder of Ziyon blog analyzing Amnesty International’s tweets during one month in summer 2015: Amnesty spared only four tweets for Syria’s ongoing civil war, but devoted over 60 to Israel and Gaza, most of them rehashing a war that had ended a year earlier with less than half a percent of Syria’s death toll.

In short, the human rights bureau simply generated a U.S.-sponsored version of the same anti-Israel bias Ambassador Nikki Haley so rightly condemns at the UN. And if so, then really, who needs it?

Originally published in Commentary on March 20, 2017

I’m not naïve enough to think that better PR would solve all of Israel’s international relations problems. But there’s no question that incompetent PR makes its situation much worse. As one example, consider Tuesday’s shocking revelation: Within about 24 hours of the most high-profile civilian casualty incident of the 2009 Gaza war, Israel had obtained evidence casting doubt on its responsibility for that death. But it sat on this evidence for more than eight years, finally releasing it only as part of a defense brief in a civil suit by the victims’ father.

The incident in question took place on January 16, 2009, when Israeli troops fighting in Gaza came under sniper fire. The troops fired two shells at an observation post that seemed to be directing the snipers. The observation post was located on the third floor of a building which, unbeknownst to the soldiers, was also the home of a well-known doctor, Izzeldin Abuelaish. Three of Abuelaish’s daughters were killed, along with one of his nieces; several other family members were wounded. Abuelaish, who worked in Israel, maintained good relations with Israelis and advocated for Israeli-Palestinian peace, later became famous worldwide when he published a book about this incident and his response to it, called I Shall Not Hate. Israel was blamed worldwide for the Abuelaish casualties and never publicly challenged the assumption of its guilt. Yet it now turns out that within a day after the incident, it had evidence indicating that its shells may not have caused the carnage.

The evidence came in the form of laboratory tests conducted on six pieces of shrapnel extracted from the two casualties treated in Israel (the other wounded weren’t brought to Israel, nor were any of the dead, so no shrapnel from the other victims was available). The tests showed that alongside traces of various explosives used by both the Israel Defense Forces and Hamas, at least one fragment contained an explosive called R-Salt, which isn’t used by the IDF but is commonly used in improvised explosive devices in Gaza. Moreover, all six fragments contained potassium nitrate, another substance not used in IDF weaponry that is used in Hamas’s homemade Qassam rockets.

A follow-up report a month later, which compared the shrapnel to the specific type of Israeli shells fired, concluded that four of the six fragments could not possibly have come from those shells; a fifth “may have come” from an IDF shell, and apparently, no conclusions were possible about the sixth.

All of the above indicates that Hamas or a smaller Palestinian organization was using the house as a weapons cache. According to the IDF, there is no other way to account for the presence of non-IDF explosives in the shrapnel.

This in no way implies culpability on Abuelaish’s part; Palestinian terrorists routinely store weaponry in civilian houses without the owners’ consent or even knowledge. But it does raise the possibility that the Israeli shells, which were intended to take out the observation post without significant damage to the house, would not have caused such extensive casualties had the house not contained a concealed weapons cache–something the soldiers couldn’t have known–which exploded when the shells hit. And if so, then Israel clearly isn’t responsible for the deaths: It used a reasonable amount of force to respond to a legitimate military threat and could not have foreseen the deadly consequences.

One of the most common accusations leveled at Israel by its critics is that because it possesses precision weaponry capable of feats like destroying a single room without damaging the rest of the building, any civilian casualties it causes must be the result of criminal negligence at best and deliberate murderousness at worst. That conclusion is obviously possible only if you ignore various salient facts, such as that mistakes are inevitable in wartime when soldiers must often make split-second decisions based on imperfect information.

But one of those salient facts is Hamas’s habit of storing arms and ammunition in civilian houses–without, obviously, informing Israel of the caches’ locations. This means that no matter how carefully Israeli troops choose their munitions, they have no way to protect against the possibility that an arms cache they didn’t know about will set off secondary explosions, resulting in far more extensive damage than they intended.

This fact is essential to understanding why the blame for most civilian casualties actually rests not with Israel, which does try hard to use proportionate military force, but with Hamas, which deliberately endangers its own civilian population by hiding weapons in their houses. Yet since it is frequently not well understood overseas, Israel has every interest in publicizing high-profile examples as heavily as possible.

Instead, it sat on its information about the Abuelaish case for eight years. The lab report was kept so secret that even Abuelaish’s lawyers didn’t know of its existence until last week, although the suit was filed back in 2010. And then, having finally been forced to disclose the report to defend against the lawsuit, the government nevertheless made no attempt to publicize it; it came to light only because a reporter took the trouble to read the defense brief and realized that the information was newsworthy.

Obviously, information like this won’t change a single Israel hater’s mind. But there are many people of goodwill, especially overseas Jews, who sincerely want to believe that the IDF strives to avoid civilian casualties, but can’t understand why, if so, they nevertheless keep occurring.

Israel has many valid answers to that question, including the fact that its civilian-to-military casualty ratio is actually lower than that of other Western armies. But these answers are useless if it doesn’t take the trouble to publicize them. Sitting on exculpatory information about a high-profile case for eight years is hardly the way to assuage its supporters’ concerns.

Originally published in Commentary on March 15, 2017

It’s hard to imagine a former justice in any other democracy trying to orchestrate a mass judicial resignation

Note: After Mosaic published my essay “Disorder in the Court” in early December, the magazine invited two people to respond to it, Haviv Rettig Gur and Jeremy Rabkin. The piece below is my response to their responses.

Many thanks to Haviv Rettig Gur and Jeremy Rabkin for their thoughtful responses to my essay, “Disorder in the Court.” Both make valuable points. If I begin with and focus the major part of my comments on Gur, it is because he rightly highlights a major contributor to the problem of judicial activism: namely, the Knesset.

My essay touched on some of the reasons for the Knesset’s passive acquiescence in the activism of Israel’s supreme court, and I’ll expand on those reasons later. But the fact remains that judicial imperialism could not persist had parliament not consistently declined to use its legislative powers to restore some checks and balances, thereby abdicating its own responsibilities as a coequal branch of government. Nevertheless, I take issue with Gur’s contention that the court expanded its reach largely to fill a vacuum left by parliament’s refusal to decide crucial issues. There are indeed cases in which the court has been forced to fill legal lacunae left by the Knesset, but they’re rare. Mostly, such lacunae exist only if you accept, as Gur seems to do, the court’s own contention that the Knesset must decide all major issues itself rather than delegating such decisions to the executive branch.

In reality, that isn’t how legislation works in any democracy. It’s standard practice for legislatures to pass bills that lay down general principles while leaving the executive to fill in the details through regulation. Letting a few experts sort through the details is simply more efficient than having dozens of non-expert legislators wrangle over every possible question that might arise. And sometimes there are also good substantive reasons for keeping those details out of primary legislation.

A salient example is a case cited by Gur himself: the law making converts to Judaism eligible for citizenship under the Law of Return without defining exactly who qualifies as a convert. It’s simply untrue that legislators dodged this issue; in reality, they made a very calculated decision to delegate it to the executive as the best way out of an impossible situation. The Knesset couldn’t formally recognize non-Orthodox conversions, because the Orthodox parties, who in those years were part of every governing coalition, would have brought down the government before any such law could pass. But neither could it formally recognize Orthodox conversions only, because that would have outraged overseas Jewry.

Delegating the decision to the executive was thus a sensible way to moderate the fallout of a political hot potato. The Interior Ministry, which was responsible for implementing the law, declared that a convert for the purposes of the Law of Return was any convert accepted by the state’s chief rabbinate, which, by law, had (and has) full control over local conversions. While that still didn’t satisfy overseas Jews, a ministerial regulation was at least less offensive than formal legislation denying recognition to non-Orthodox conversions.

Nor was the ministry’s definition itself unreasonable: however much one may dislike the rabbinate (and I do), it’s clearly the state agency most knowledgeable about conversion. Hence, the supreme court could and should have upheld the Knesset’s decision. Instead, it declared that unless the Knesset explicitly defined “who is a convert” in legislation, the justices would define it themselves.

Another salient example is the court’s ruling on draft deferrals for ḥaredi yeshiva students. The original law, requiring military service of all Jewish men, gave the defense minister discretion to grant deferrals, and successive defense ministers, exercising this discretion, granted sweeping deferrals to Ḥaredim. But in 1998 the court suddenly declared that this delegation of authority was insufficient, and if the Knesset didn’t pass legislation on the matter, the court would decide for itself.

Virtually all Israelis understand that forcibly drafting tens of thousands of unwilling Ḥaredim overnight is impossible; so is throwing all of them in jail for draft-dodging. Thus, when the court insisted on legislation, the Knesset had no choice but to enact the existing deferral policy into law, with a few cosmetic changes aimed at furthering efforts to encourage voluntary enlistment.

By delegating this matter to the defense minister, the Knesset had been able to keep the formal demand for equal treatment on the books, even if everyone knew it couldn’t yet be implemented. In forcing the legislature to decide, the court pushed the state from a condition of de-jure equality but de-facto inequality into one of inequality both de facto and de jure. I fail to see how that constitutes an improvement

Nothing in Israel’s legal code bars the Knesset from delegating policy issues to the executive. Indeed, since the executive is democratically elected, it has a far greater right to decide such issues than does an unelected court. The court’s claim that Knesset inaction requires the justices to act in its stead is therefore just another excuse for justices to overturn policies they dislike.

Similarly unwarranted, though for different reasons, is Gur’s defense of judicial intervention in the contract unilaterally struck by the prime minister with the private companies involved in developing Israel’s offshore gas fields. I agree with Gur that the prime minister can’t bind the Knesset without its consent, and while the Knesset did pass a nonbinding resolution approving the overall deal, this isn’t the same as formal consent.

Nevertheless, courts don’t usually rule on a contract’s legality in advance; generally, they do so only in case of a dispute between the parties, at which point they may deem one or more provisions of the contract legally unenforceable. And that’s precisely what the justices could have done in this case by declaring that since the Knesset hadn’t yet tried to pass any legislation that might violate the contract’s regulatory-stability clause, and might well never do so, there wasn’t yet any concrete dispute. Thus here, too, the court’s intervention, in which it ruled the deal itself invalid, was a choice, not a necessity.

All of this leads to a second reason why I think assigning primary blame to the Knesset is unfair: it’s the court itself, by its overreach, that has placed lawmakers in the position where they must either wage open war against another branch of government or tacitly acquiesce in the usurpation of their power. And open war against the judiciary isn’t something to be undertaken lightly.

In my essay I mentioned some of the factors contributing to this situation: the stridency of left-leaning journalists, academics, and, yes, legislators who believe they benefit from the court’s activism; the tactic of libeling every attempt to rein in the court as “anti-democratic,” which frightens even opponents of the court’s agenda into silence; and the disturbing pattern by which politicians who promote judicial reform suddenly find themselves under criminal investigation, thereby undoubtedly scaring off others so inclined. All this is compounded by the fact that Israeli justices, both sitting and retired, engage in overt political lobbying of a kind inconceivable in other democracies.

In an article in Mida earlier this month, Michael Deborin detailed the latest such lobbying effort by Aharon Barak, the former president of the supreme court. Assailing a proposed reform of the judicial appointments process, Barak declared that “the supreme court is one family” and “we cannot bring in [as a justice] someone who is not part of the family”—i.e., anyone Barak and his judicial colleagues don’t like. As if that weren’t appalling enough, he added that if the proposed reform weren’t dropped, he’d urge all of his colleagues on the supreme court to resign.

It’s hard to imagine a former justice in any other democracy trying to orchestrate a mass judicial resignation, especially over a reform of minor impact. (The proposal would merely reinstate the appointments procedure in place prior to 2008, which not only differs very little from the current one but is one the justices themselves had strongly supported for decades.) Nor can one imagine politicians and the media in other democracies treating such a threat as unexceptionable. Worse, by portraying the proposal as a direct attack on the court, Barak converted a modest reform into a constitutional crisis, making it seem, wrongly, like a direct threat to Israeli democracy. Through repeated use of this tactic, the justices have made legal reform impossible without a major battle that could have serious fallout both at home and overseas.

“Level-headed” politicians, as Gur characterizes Prime Minister Benjamin Netanyahu and Justice Minister Ayelet Shaked, understand that they can’t fight on every front simultaneously, and also don’t waste precious time on fights they can’t win. In the current government, due to the opposition of one key coalition party, significant legal reforms are a lost cause. But it’s a big stretch to infer, as Gur does, that such political pragmatism conceals a secret opposition to judicial reform among leading conservative politicians.

I do agree with Gur that many Knesset members have shamefully “come to rely on the court . . . to rein in their more feckless impulses and proposals.” But far from justifying judicial activism, I see this as another pernicious consequence of that activism. Judicial imperialism doesn’t absolve legislators of responsibility for their own bad behavior. But it does incentivize such behavior, because on issues where legislators believe the court is likely to veto any substantive change, neither side of the aisle has any incentive to invest time in careful drafting, to reach workable compromises, or thoroughly to consider the consequences of a proposed bill. On the contrary, if a bill won’t ever be implemented, there’s an incentive to make it maximally outrageous so as at least to garner media attention. Thus, it’s no accident that the volume of irresponsible legislation emerging from the Knesset has increased markedly over the decades since the judicial revolution began.

It’s also no accident that, as Gur correctly notes, public trust in both the cabinet and Knesset has plummeted over these decades. This isn’t due merely, or even primarily, to “irresponsible” legislation, but to the fact that these bodies have repeatedly proved unable to fulfill the basic task for which they are elected: implementing policy. In some cases, that’s obviously the government’s own fault; but in too many other cases, it’s because cabinet and Knesset decisions have been overturned by either the attorney general or the court, or died aborning for fear of them.

A final observation in this regard. Gur concedes that public support for the court has dropped as well, though nowhere near so low as trust in either the cabinet or the Knesset. But a supreme court is supposed to be above the inherently volatile partisan fray; how else can it effectively play its role as arbiter of last resort? Hence, trust in a properly functioning court should be on a par with nonpartisan institutions like the Israel Defense Forces—and two decades ago, at 85 percent, it was. The fact that the supreme court now enjoys the trust of just over half the population ought to worry anyone who cares about Israel’s democracy.

It should also worry anyone who cares about democracy worldwide. As Jeremy Rabkin points out, judicial activism is increasingly common in other democracies as well, and though its effects differ from country to country, they are no less pernicious. As an example, consider the abortion wars that have raged unabated in America for over four decades, ever since the U.S. Supreme Court declared abortion a constitutional right. By contrast, abortion is a nonissue in Israel, thanks to a decades-old legislative compromise. Nor is this mere happenstance: by definition, supreme-court rulings on deeply divisive cultural issues turn them into zero-sum games. Unlike legislatures, courts cannot compromise; they must come down on one side or the other.

But neither abortion nor another hot-button cultural issue, gay marriage, is evidence of the Israeli court’s restraint, as Rabkin argues with regard to the latter. The main statute on which the court bases its claim to constitutional authority—the Basic Law: Human Dignity and Liberty—explicitly denies it the power to overturn preexisting legislation, and that includes both the abortion law and the law giving the Orthodox rabbinate exclusive control over marriage inside Israel. Nevertheless, though it can’t violate the Basic Law without destroying the basis of its own power, the court has done everything it can to promote gay marriage within that limit, including by ordering the state to give unmarried gay couples the same benefits as married couples and ordering it to recognize gay marriages performed overseas. (The latter ruling, incidentally, dates from 2006, when only six countries worldwide authorized gay marriage and most Western countries didn’t recognize such marriages performed abroad.)

Nor can I accept Rabkin’s objection to my argument in favor of letting the elected branches choose supreme-court justices. Because, he writes, Israel has a parliamentary system, in which the government by definition enjoys a majority, such a change might yield overly partisan appointments. Yet most of the world’s democracies have parliamentary rather than presidential systems, and in almost all of them, justices are chosen by the elected branches. Moreover, absent such a change, Rabkin’s preferred alternative—simply appointing more conservative justices—would be very difficult to implement, given the outsized role sitting justices play in the existing appointments system.

Rabkin is correct that the court’s activism gains Israel some credit in certain circles overseas. But it seems to me the court could maintain what he calls its “confident independence,” and its ensuing international regard, even without intervening in policy issues that are none of its business. Indeed, it was no less respected prior to the judicial revolution that I described in my essay, when it did exercise such restraint.

More importantly, however, I fear the price Israel pays for this credit is excessive. Since “Israelis have learned to cope with any number of challenges and frustrations that don’t get resolved,” Rabkin asserts, judicial activism can safely be left as one more. I agree that demanding instant solutions is often unwise. But, historically, Israel’s ability to cope with its many challenges has depended on the government’s ability to take decisive action when necessary. Unfortunately, that ability is increasingly constrained by the court in fields ranging from military operations (as Rabkin himself takes pains to document) to economic policy to issues of religion and state. Meanwhile, and not coincidentally, public trust in all three branches of government is eroding rapidly. And contrary to the fake threat posed by judicial reform, such erosion of trust in key democratic institutions, if it continues, could someday pose a real threat to Israeli democracy.

Perhaps Israel will muddle through as it has so often done before. But its odds of doing so would be significantly improved if its governments were able actually to implement policy and its supreme court commanded respect as a nonpartisan arbiter of the law. Neither of those conditions will be present so long as the scourge of judicial activism remains untamed.

Originally published in Mosaic on December 26, 2016

The massive support in Israel for soldier Elor Azaria, who was convicted of manslaughter on Wednesday for killing a wounded Palestinian terrorist, has confounded some of its friends and supplied ammunition for its enemies. So it’s important to understand why that support is so widespread. Jonathan Tobin correctly explained some of the reasons yesterday, including the fact that most Israelis have limited sympathy for terrorists. But to a large extent, this is also a self-inflicted wound by the two people at the top of the military chain of command, who forgot the most basic principle of justice: Not only must it be done, but it must be seen to be done. By their own actions, they managed to create an appearance of injustice in a case where I believe none actually occurred.

The shooting occurred at about 8:30 A.M. on March 24. Five hours later, B’Tselem released videotaped footage of it. By that evening–at a time when the Military Police investigation had barely begun, and long before the video could have been examined to ensure it hadn’t been doctored–both then-Defense Minister Moshe Ya’alon and Israel Defense Forces Chief of Staff Gadi Eisenkot had already unequivocally condemned Azaria’s behavior. Ya’alon said it “completely contradicts” IDF values, while an IDF spokesman termed it a “grave breach” of IDF standards. Such condemnations continued in the coming days. On March 28, for instance, three weeks before the military prosecution decided to file charges, Ya’alon told the Knesset that Azaria was “a soldier who has transgressed, and not a hero.” In other words, both Ya’alon and the army had declared Azaria guilty even before he was charged.

In conversations with friends shortly after the incident, it was this that most infuriated them and aroused their sympathy for Azaria: They felt that the men in charge of the army, whose job was to ensure that any soldier suspected of wrongdoing receives a fair hearing, had instead rushed to judgment against him in order to appease a hostile world after B’Tselem made its video public. Moreover, they wondered whether Azaria could even receive a fair trial when the two men who must sign off on promotions for every senior military police officer, prosecutor and judge had already made it clear that they expected a conviction. Under those circumstances, would military justice officials risk their careers by exonerating Azaria if the evidence justified it?

To be clear, based on the evidence that later emerged in court, I think Eisenkot and Ya’alon had good reason to believe Azaria had “transgressed” even when they first spoke out. The officer at the scene had reported the incident to his superiors as a possible crime within minutes of its occurrence, and this report, including damning testimony from other soldiers at the scene, had moved swiftly up the chain of command, leading army officials to decide a criminal investigation was warranted even before B’Tselem published its video.

But by immediately and publicly condemning Azaria – instead of saying, as the army usually does, that his conduct must be deemed unacceptable if proven, but meanwhile, the case is under investigation and the military justice system should be allowed to work without interference–they created an appearance that the deck had been stacked against the soldier. And since most Israelis weren’t following the minutia of the court hearings, that initial impression is what remained: In response to a video released by an irredeemably hostile organization, and whose authenticity had yet to be proven, the two men who headed the army had declared Azaria guilty even before the investigation began.

This impression was reinforced over the ensuing months by the fact that Eisenkot, in particular, refused to stop talking about the case, while demonstrating shocking insensitivity to the way his comments would sound to most Israelis. The very day before the verdict was issued, for instance, he said, “An 18-year-old man serving in the army is not ‘everyone’s child’ … He is a fighter, a soldier, who must dedicate his life to carry out the tasks we give him.”

Obviously, the second part of that statement is true; the army can’t function if its 18-year-old draftees aren’t treated as soldiers and fighters. But to parents, their child is always “their child,” even after he turns 18 and dons a uniform. And because in Israel, most young men do army service, most parents can imagine their own son in any other soldier’s place. In that sense, Azaria is “everyone’s child,” just as kidnapped soldier Gilad Shalit was “everyone’s child.” Israelis therefore overwhelmingly supported freeing 1,027 terrorists to secure his freedom. Israeli parents entrust the army with their most precious possession–their children–and in return, they expect the army to take the best possible care of them that’s consistent with carrying out its military functions.

Thus, when Eisenkot dismissively declared that a soldier isn’t “everyone’s child,” what Israeli parents heard was a refusal to acknowledge that his soldiers are indeed also their children, whose protection must be high on his priority list. And that merely reinforced the impression left by his initial hasty condemnations: In responding to the case, he had given insufficient weight to his responsibility toward his soldiers.

Based on the evidence, I see no reason to think Azaria was in fact convicted unjustly. But from the start, Eisenkot and Ya’alon created the appearance of injustice by routinely speaking out against Azaria when they should simply have kept silent and let the military justice system do its work. The result is that now, many Israelis still aren’t certain Azaria was convicted fairly, and that has translated into overwhelming support for an early pardon.

This case has sowed devastating distrust of both the army’s leadership and its justice system among a large section of the Israeli public. Yet much of that distrust could have been avoided had Ya’alon and Eisenkot simply kept their mouths shut. That neither man proved capable of doing so is a damning indictment of them, and a tragedy for Israel.

Originally published in Commentary on January 5, 2017

The first relevant document is the 1922 League of Nations Mandate for Palestine. It explicitly allocated all of what is today Israel, the West Bank and Gaza as a “Jewish national home,” stressed that none of this territory could “be ceded or leased to, or in any way placed under the control of, the Government of any foreign Power,” and authorized “close settlement by Jews on the land.” It also allocated what is now Jordan to the Jewish national home, but with an explicit proviso that Britain, the Mandatory power, could “postpone or withhold application” of the Mandate’s terms to that territory if it so chose. No such proviso attached to the rest of the territory; it was awarded to the “Jewish national home” permanently and unconditionally.

After the League of Nations dissolved, the various international guarantees it had conferred were explicitly preserved in Article 80 of the UN Charter. That provision states that nothing in the charter shall be construed “to alter in any manner the rights whatsoever of any states or any peoples or the terms of existing international instruments to which Members of the United Nations may respectively be parties.” Nor did the 1947 Partition Plan revoke this guarantee: It was adopted by the General Assembly, which under the UN’s own rules means it was nonbinding. It could have become a binding international treaty had both Jews and Arabs accepted it, but in fact, the Arabs rejected it.The next major development was UN Security Council 242. As I’ve noted before, this document was explicitly worded to allow Israel to keep parts of the territory it captured in the 1967 Six-Day War:

This resolution purposefully required an Israeli withdrawal only from “territories” captured in 1967, not “the territories” or “all the territories.” As Lord Caradon, the British UN ambassador who drafted 242, explained, “It would have been wrong to demand that Israel return to its positions of June 4, 1967, because those positions were undesirable and artificial.” America’s then UN ambassador, Arthur Goldberg, similarly said the two omitted words “were not accidental …. the resolution speaks of withdrawal from occupied territories without defining the extent of withdrawal.” This was equally clear to the Soviet Union and Arab states, which is why they unsuccessfully pushed to include those extra words.

This wording is also fully consistent with the 1922 Mandate and the Article 80 guarantee. The Security Council undoubtedly expected Israel to cede parts of the West Bank under some future peace deal; land for peace, after all, was the explicit policy of the Israeli government of that time. But by not defining the extent of the withdrawal, the resolution left open the possibility that Israel could satisfy its terms even without ceding an inch of the West Bank, by withdrawing instead from other captured territories. And in fact, Israel gave up over 90 percent of the territory it captured in 1967 just by withdrawing from Sinai in 1982.

Successive international agreements similarly preserve Israel’s claim to territory beyond the 1949 armistice line, aka “the Green Line” or “the pre-1967 border.” For instance, the 1949 armistice agreement with Jordan, which illegally occupied the West Bank and east Jerusalem from 1948-67, states explicitly that “no provision of this Agreement shall in any way prejudice the rights, claims, and positions of either Party hereto in the ultimate peaceful settlement of the Palestine question, the provisions of this Agreement being dictated exclusively by military considerations.” In other words, it fully preserves Israel’s claim to the West Bank. Moreover, it was witnessed by two senior UN officials, with copies sent to three different UN agencies, including the Security Council–the same Security Council that so cavalierly abrogated this UN guarantee last week.

Fast forward to the 1993 Oslo Accord, under which Israel voluntarily gave parts of the West Bank and Gaza to the Palestinians, and you still won’t find any sanctification of the 1949 armistice line. The accord explicitly lists “Jerusalem” and “settlements” as “issues that will be negotiated in the permanent status negotiations,” meaning Israel did not concede its claim to either east Jerusalem or any of the territory on which the settlements sit. This document was formally witnessed by the United States and Russia–two of the countries that blithely voted to abrogate its terms last week.

The 1995 Interim Agreement transferred additional territory to the Palestinians, but once again designated Jerusalem and the settlements as issues to be negotiated in final-status talks, thereby preserving Israel’s claims to them. This agreement also added several other witnesses, including Egypt and the European Union. Egypt is currently a Security Council member, as are three EU countries: France, Spain and Britain (which voted to leave the EU but hasn’t yet done so). So we’re now up to six Security Council members that voted last week to abrogate agreements they witnessed.

Not coincidentally, Resolution 2334 also treats Israel in a way no other UN member has ever been treated. As Eugene Kontorovich and Penny Grunseid wrote three months ago, the UN has never deemed any other state an “occupying power”–not Turkey in northern Cyprus, not Russia in Georgia or Crimea, not Armenia in Azerbaijan, etc. Yet those countries actually are occupying other countries’ territory. Israel, in contrast, is “occupying” territory that never belonged to any other country (no state of “Palestine” ever existed at any point in human history) and to which it has the strongest claim under international law.

In short, Resolution 2334 violates previous League of Nations and Security Council decisions; it violates signed agreements witnessed by the very states that voted for it; it violates a fundamental principle of all law by setting one standard for Israel and another for the rest of the world. As such, there’s only one possible way for anyone who actually cares about “international law” to treat it–as having “no legal validity” whatsoever.

Originally published in Commentary on December 29, 2016

In 2015, following lengthy negotiations, President Barack Obama concluded an executive agreement marking the accomplishment of a cherished policy goal: the nuclear deal with Iran known as the JCPOA. Also in 2015, after similarly lengthy negotiations, Prime Minister Benjamin Netanyahu concluded an agreement realizing a long-cherished policy goal of his own: a deal enabling development of Israel’s largest natural-gas field by a private American company and its Israeli partner. Both agreements included a commitment by the respective governments to refrain from adverse legislative action over the next ten to fifteen years: in Obama’s case, action to reinstate nuclear sanctions against Iran; in Netanyahu’s case, action to alter the regulatory regime for natural gas to the disadvantage of the private energy companies.

As it happens, neither country’s executive branch has the authority to bind the legislature without the latter’s consent. But this didn’t trouble either the Iranians or the energy companies; they took it for granted that both executives would use all of the considerable power at their disposal to prevent such legislation, and that sufficed.

But what about the role of the third branch of democratic government, namely, the judiciary? That is where the two stories diverge. The Iran deal was never challenged in an American court. But in Israel, two left-wing opposition parties (Zionist Union and Meretz) and two nongovernmental organizations, alarmed by the encroaching specter of capitalist development, immediately petitioned the country’s supreme court (also known for some purposes as the High Court of Justice) over the gas deal—and won. The court struck down the agreement, saying the government either had to procure legislation enacting the prime minister’s commitment to regulatory stability or renegotiate the deal to exclude the commitment altogether.

A week later, speaking at a conference of the Israeli bar association, Justice Minister Ayelet Shaked accused the court of wielding its power “irresponsibly” by intervening in “political and macroeconomic questions” that were better left to the elected branches. She also reiterated a longstanding pledge, in her role as head of the judicial-appointments committee, to seek the appointment of justices to the court who would respect the government’s “authority to act on political matters that don’t violate human rights.” For this effrontery, opposition members of the Knesset promptly accused her of undermining democracy and demanded her dismissal. MK Shelly Yachimovich of the Zionist Union, for instance, charged Shaked with “trying to destroy the legal system’s independence, intimidate judges, and threaten them,” adding that if this sort of behavior continued, “Netanyahu would no longer be able to boast that Israel is the only democracy in the Middle East.”

This was hardly the first time in recent years that domestic critics of Israel’s government have accused it of “anti-democratic” behavior that wasn’t actually anti-democratic at all. But such accusations have served to obscure the real anti-democratic revolution that has occurred in Israel over the last few decades: the judiciary’s steady usurpation of policy-making powers that were once reserved—as they still are in other democracies—for Israel’s executive and legislative branches.

To appreciate the scope of this revolution, it helps to read Daniel Friedmann’s The Purse and the Sword. (The title, referring to the two powers emphatically denied to the judiciary in a democracy, is borrowed from Alexander Hamilton.) Originally published in Hebrew in 2013, the book has now been brought out by Oxford in an updated English translation.

Friedmann, an Israel Prize laureate, may be uniquely qualified to address this topic. In addition to being one of the country’s top legal scholars, he has practical experience of the problems he describes, having served from 2007 to 2009 as justice minister in the government of Ehud Olmert. Moreover, contrary to the conventional wisdom that opponents of the supreme court’s overreaching tend to be right-wing religious activists, Friedmann is a secular leftist whose loathing for settlers, the ultra-Orthodox, and the center-right Likud party is made crystal-clear within the first few pages.Unfortunately, for readers not already well-versed in Israeli law and politics, the book is not an ideal introduction to its topic. It assumes a fair amount of prior knowledge, and suffers from other flaws as well. Yet given the importance of the issues, and the wealth of relevant material that Friedmann brings to bear, it is eminently worth our while to follow him along.

I. The Court Transforms Itself

Friedmann begins with a brief tour of Israel’s legal history in the days before the judicial revolution, when no one—including, as he demonstrates, supreme-court justices themselves—questioned the primacy of the elected branches of government. But in the 1980s, under Meir Shamgar and his then-deputy, Aharon Barak, who would succeed Shamgar as chief justice in 1995, the court introduced three innovations that dramatically altered the legal landscape.

First, it abolished the restriction of standing: that is, the rule that only someone directly harmed by a government action could petition the court for redress. Thereafter, anyone could petition the court over any government decision.

Second, it abolished the restriction of justiciability, which deemed certain domains—including foreign affairs (“the sword”) and budget policy (“the purse”)—to be the prerogative of the elected branches and therefore beyond the court’s purview. Thereafter, virtually every government decision became subject to judicial review.

Third, it began evaluating not just the legality but also the “reasonability” of government decisions, and asserted the right to overturn those it held “extremely unreasonable.” Since deciding the reasonability of a given action is essentially a policy judgment of the kind that governments are elected to make, the court was now asserting veto power over government policy. And since its other two innovations insured that virtually every significant government decision would end up in court, its veto power was almost unlimited.

Then, in the 1990s, the court introduced two further and no less crucial innovations. In 1993, reinventing the role of a key government position, it ruled that the opinions rendered by the state’s attorney general were no longer to be considered merely legal advice, but were binding on the government and all of its agencies; that only the attorney general was authorized to represent the administration in court; and that, should the administration disregard his “advice” on a given issue, the attorney general could refuse to defend the government’s position in court. This deprived the executive branch of fundamental legal rights accorded to every ordinary person. It could neither seek a second opinion from a different lawyer nor challenge the attorney general’s opinion in court; should it do so, it would be denied legal representation, thereby insuring its defeat. Not only that, but rules were instituted that severely circumscribed the government’s ability to choose an attorney general to its liking or fire one it disliked.

Finally, although Israel doesn’t have a written constitution, the court asserted in 1995 that two “basic laws” passed in 1992 effectively made up a constitution. Consequently, the court, which previously had asserted “only” the right to overturn executive-branch decisions, was now empowered to overturn any subsequent legislation that it deemed to contravene those two laws. As Friedmann explains, this claim had no legal basis. Most members of the Knesset (MKs) hadn’t intended to endow the 1992 laws with primacy over future legislation, and never dreamed the court would interpret them in that light; indeed, in presenting the laws to the full Knesset for approval, the chairman of the Knesset committee that prepared them explicitly assured his fellow MKs that they did not grant the court “special power to nullify laws.”

Moreover, constitutions are generally approved by supermajorities and require supermajorities to amend them. But the two “basic laws” were approved by a mere one-quarter of the 120-member Knesset, and the more consequential of the two, titled the Basic Law: Human Dignity and Liberty, could also be amended by a simple majority of those present and voting. Hence, Friedmann sums up, Israel’s supreme court “presumed to become a constitutional court in a country that lacks a constitution.”

II. The Revolution Begins Slowly

Scholars are still debating the factors that enabled this judicial revolution to occur and survive. Friedmann has his own take on the matter, which I’ll come to in due course. What’s incontestable is that opposition to it developed only slowly. This owed partly to the enormous esteem accorded both Shamgar and Barak, the latter of whom was the revolution’s theoretician, and partly to their political acumen. Generally, the court began by asserting new powers to strike down government decision-making without actually doing so; only after the assertion became “accepted precedent” did the justices begin applying it. Similarly, Shamgar and Barak initially intervened mainly in government decisions already widely viewed as outrageous; only after such intervention had become accepted practice did they expand into more controversial areas.

By this means, the revolution proceeded virtually unimpeded for decades, as Friedmann details in case study after case study showing how it played out in reality. In doing so, he illuminates the extent to which the court has, first, gutted the ability of any elected government actually to govern, and, second, ended up undermining rather than protecting both human rights and the rule of law.

On the all-important national security front, one salient example involves events that occurred after a Lebanese militia, Amal, captured the Israeli airman Ron Arad in 1986. Mustafa Dirani, the commander of Amal, later gave Arad to a senior Hizballah commander named Abd al-Karim Obeid, who apparently then gave him to Iran; thereafter, Arad disappeared. Seeking information of his whereabouts, Israel captured both Dirani and Obeid with the intention of holding them until Arad was returned. But the two men petitioned the supreme court, which ordered them freed on the pretext that since they posed no personal danger to Israel, they were being illegally held as “hostages.”

As Friedmann notes, it’s standard practice to hold enemy combatants until a prisoner exchange is arranged, even if a war is already over. In this case, fighting in Lebanon was still ongoing. Nor were Dirani and Obeid low-level grunts who might be considered innocent of blame; they were personally responsible for Arad’s disappearance. Thus, by any normal standard, the government’s action was neither illegal nor unreasonable—as two members of the five-justice bench agreed. Yet the majority, on the basis of a radically expansive interpretation of terrorists’ rights, overrode not just government policy aimed at securing knowledge of a serviceman missing in action, but also, as one of the dissenting justices wrote, “the dignity and liberty of [all of Israel’s] prisoners and missing soldiers.”

The court has even gone so far as to intervene in wartime combat decisions while fighting is still in progress. Friedmann cites several cases of petitions challenging the army’s handling of humanitarian issues in Gaza, with the surreal result that the very officers tasked with resolving such issues were instead spending their time writing affidavits or explaining the situation by phone to their lawyers in Jerusalem.

On the domestic side of the spectrum, consider the lowly municipal budget of Kfar Vradim in northern Israel. A few religious families in this small and mainly secular town had requested that the municipality provide them with a ritual bath, or mikveh. (Local governments in Israel are in general responsible for building and maintaining religious facilities.) The local committee on budgetary priorities, basing itself on such criteria as the number of people expected to use the facility and the cost of maintaining it, and noting that similar facilities were readily available in several nearby communities, ranked a mikveh last out of seventeen proposed public-construction projects. The families then asked the supreme court to intervene. Even though setting budgetary priorities is precisely what governments are elected to do, the justices ruled that, given the mikveh’s importance in Orthodox Judaism, the town’s decision was unreasonable and the mikveh must be made a top priority.

III. Personnel is Policy—And the Court Controls Personnel

Overturning government decisions on the basis of its own radically expansive interpretation of human rights is not the only tool through which the court has usurped political power. Another, to which Friedmann devotes considerable attention, is control over government appointments.

It’s a truism that in government, people are policy; to accomplish anything, a mayor or a minister needs to fill key positions with people who share his vision. But the attorney general and the court have repeatedly intervened to disallow nominees, no matter how qualified. They have also issued a blanket ban on party colleagues or friends—the very people most likely to share an elected official’s views—unless a nominee can be shown to possess some unique qualification lacking in “apolitical” candidates. Further exacerbating matters, search committees for government posts in Israel aren’t restricted to considering the government’s nominees, but are free to consider any applicant and even to propose their own candidates.

Thus, in 2011, Benjamin Netanyahu’s then-finance minister, Yuval Steinitz, wanted a particular person to head the tax authority. Steinitz, writes Friedmann, “clearly acted in good faith and genuinely believed that his candidate was the best man for the job.” But a search committee preferred a different person, and the supreme court, deeming the panel’s recommendation “almost decisive,” ordered the cabinet to consider him; bowing to the inevitable, the cabinet appointed the committee’s favorite.

In another case, Eli Zohar—a leading criminal-defense attorney—was forced in 2003 to withdraw his candidacy for the post of attorney general simply because he was a friend of the justice minister. Rejecting the minister’s second choice as well, the committee ultimately recommended only candidates whom the government hadn’t nominated.

Compounding this problem, Friedmann writes, is that prosecutors and courts have repeatedly viewed disregarding the advice of professional civil servants as grounds for suspecting a minister of criminal malfeasance, whereas ministers who accept such advice can cite this as a legal defense. The upshot is that not only are ministers barred from appointing the people they want, but for fear of being charged with criminal wrongdoing, they are virtually forced to obey the decisions of appointees they don’t want. This raises an all but insurmountable barrier to substantive policy change.

Still another tool at the court’s disposal for controlling government activity is its power to “interpret” legislation. True, any court does this, but Israel’s supreme court takes it to extremes, simply interpreting out of existence any law it happens not to like. Conversely, if it wants a law that the Knesset hasn’t been accommodating enough to pass, or that legislators have explicitly decided to omit, it “discovers” the law in existing legislation.

Thus, in 1988, the Knesset’s Central Elections Committee disqualified two parties from running for parliament under a law barring parties that incite racism or reject Israel’s existence as a Jewish and democratic state. One party, disqualified on grounds of racism, was Meir Kahane’s Kach; the other was an Arab party that rejected Israel’s existence as a Jewish state. The court upheld the committee’s action in Kahane’s case, but nixed it in the case of the Arab party by adding a condition not found in the law: namely, that the party must also constitute a “clear and present danger.”

In 2002, in a follow-up effort to apply the law to Arab as well as Jewish parties, the Knesset amended it, among other things adding a new ground for disqualification: supporting armed struggle against Israel. The following year, the elections committee duly disqualified the Balad party, then led by the radical Arab activist Azmi Bishara, a sitting MK. Balad went to court. The court’s own ruling in the case would suffice to convince most people that Balad met the legal criteria for disqualification. Bishara’s rejection of Israel as a Jewish state and his support for armed struggle against it, the majority wrote, “stand at the center of his goals and actions . . . Furthermore, these actions are not a theoretical idea, but rather a political potential that MK Bishara has taken from theory into practice . . . with great force.”

Nevertheless, the court overturned the disqualification, declaring that the evidence wasn’t sufficiently “persuasive, clear, and unambiguous.” Effectively, Friedmann writes, it set such a high evidentiary standard that disqualifying any Arab party became all but impossible. This ruling also spurred the Knesset to pass several new versions of the disqualification law, in each case sparking accusations from Israel’s left of racist and undemocratic conduct. Yet all those subsequent bills were merely attempts to get the court to finally enforce the original law’s reasonable intent: that people who want to abolish the Jewish state or support armed struggle against it shouldn’t sit in its parliament.

The flip side of gutting legislation the Knesset actually passed is creating legislation it didn’t pass. The catchall vehicle for this purpose has been the Basic Law: Human Dignity and Liberty. As Friedmann observes, the court has “discovered” several rights in this law that the Knesset intentionally excluded under the political compromises that enabled its passage.

One example, which Friedmann mentions but doesn’t elaborate on, is the “right to family life.” This may surprise anyone familiar with Israel’s fairly restrictive marriage laws; since marriage and divorce are controlled by each faith’s religious courts, there’s no legal way to conduct a marriage—say, an interfaith marriage—that violates religious law. And indeed, when legislating the Basic Law, the Knesset deliberately made several changes to the original bill in order to ensure the preservation of that system, thereby making it clear that the law was not intended to confer a right to family life with the partner of one’s choice; had legislators imagined it did, the law wouldn’t have passed.

But in 2006, as Israel was recovering from the second intifada, the court ruled narrowly (six to five) that the Basic Law not only confers such a right but confers the most expansive imaginable version of it: whereas other Western countries restrict the immigration of enemy nationals, Israel must in principle allow all Palestinians who marry Israelis to move to Israel to be with their spouses. (Bizarrely, however, the law restricting such spousal immigration survived anyway because one of the six justices in the majority, although agreeing with his colleagues that the law was unconstitutional in principle, wasn’t yet ready to overturn it in practice.)

In a subsequent email to an overseas colleague, Aharon Barak was breathtakingly honest about how the majority reached its conclusion. Rather than examining what the law actually said, Barak decided what he wanted it to say, then inserted that view into the law in defiance of the legislature’s intent. Or as he put it, according to a Hebrew translation of the email published in Haaretz:

I determined that the right to family life is a constitutional right of the Israeli spouse and his children. . . . Since we do not have specific articles in our Bill of Rights that deal with equality and the right to family life, I decided that these rights are part of the right to human dignity.

IV. The Court Selects Its Own Members

It’s by means of such judicial tactics, Friedmann sums up, that the supreme court has created “a split between authority and accountability.” While arrogating to itself the power to mandate executive-branch action or strike it down, to abolish Knesset legislation or create laws the Knesset never enacted, it remains unaccountable to the public for its own actions. Meanwhile, the executive and the legislature, both of which must answer to voters for their actions, increasingly lack the power to decide anything for themselves; without the court’s permission, they can neither act nor refrain from acting.

All of this is further exacerbated by Israel’s uniquely undemocratic system of appointments—not only, as we have seen, in the executive branch, but also to the court itself. In most democracies, supreme-court justices are chosen by the elected branches of government; in Israel, they are chosen by a nine-member committee on which sitting justices themselves occupy three seats. Two more are held by representatives of the Israeli bar association—who must argue cases before those same justices—while four “political” seats, which change hands with every new government, are set aside for three coalition members and one opposition MK.

This arrangement gives the justices enormous influence over the choice of their own successors, which they have employed to stack the court with people who share their activist worldview. Among other egregious abuses, Friedmann cites their veto of the proposed appointment of Ruth Gavison, a preeminent legal scholar and veteran human-rights activist, solely on account of her outspoken criticisms of judicial interventionism.

Numerous bills have been submitted to curb this interventionism by changing the system for appointments to the court—for instance, by allowing the Knesset Constitution Committee to vet nominees. That none has ever passed is largely because opponents, usually but not exclusively from the political left, have tarred these bills, too, as anti-democratic attempts to politicize the court or destroy its independence. Aharon Barak, the former chief justice, famously decreed that such legislation would turn Israel into a “third-world country.” Yet the appointment of justices by elected officials hasn’t impaired judicial independence in other democracies, nor has anyone ever questioned the independence of Israel’s first justices, who, as Friedmann points out, were appointed by the cabinet and approved by the Knesset.

On the contrary, enabling the appointment of justices who pay greater deference to the separation of powers would enhance democracy by restoring policy-making power to the elected government, where it belongs. Far from seeking to undermine democracy, the Knesset is merely seeking some way to get the court to respect a fundamental democratic right: the right to have policy set by elected officials rather than unelected justices.

V. Subverting the Rule of Law

The executive and legislative branches of government are far from the only victims of judicial activism. In some of the strongest parts of his book, Friedmann shows how this activism, ostensibly intended to protect individual rights and the rule of law, often ends up subverting both.

Examples abound. Some of them arise from the conferral of sweeping authority to the attorney general. Legal questions are rarely black-and-white, and no human being is infallible; thus, by giving dictatorial powers to a single legal official, the court has effectively eliminated the legal checks and balances that can help prevent irreparable mistakes. Indeed, Friedmann cites several cases prior to the judicial revolution in which the court actually sided with the government against the attorney general. But under the court’s current approach, he writes sardonically, “the rule of law is to be preserved by means of requiring the government to act in accordance with the opinions of the attorney general even if, in doing so, the government violates the law.”

One major casualty of this approach has been the rights of criminal suspects and defendants. Friedmann illustrates this point with a notorious 1984 case in which an army officer was suspected of killing two captured terrorists. The attorney general wanted the officer court-martialed and suspended from active duty, but the military advocate general (MAG), deeming the evidence fishy, refused. Eighteen months later, three senior Shin Bet security officers proved the MAG right when they admitted that their agency had framed the officer. Had the rule granting binding authority to the attorney general’s decisions been in force back then, an innocent man’s career would have been destroyed.

Moreover, the supreme court has repeatedly ordered attorneys general to file indictments that they themselves have regarded as unwarranted, thereby subverting the defendants’ right to a fair trial since it is difficult, in Friedmann’s words, “for a lower court to acquit (or even impose a light sentence) after the highest court has ordered an indictment.” Similarly, the justices have “discarded the traditional rule that, in case of doubt, the law should be interpreted in favor of the defendant.” The result has been a stunning rise in conviction rates, from 77.8 percent in 1961 to 92.3 percent in 1981 to an incredible 99.9 percent in 2005.

If this raises serious questions about due process, no less serious is that justice is routinely delayed in both civil and criminal cases. Thanks to the court’s preoccupation with policy issues that aren’t its business, it has little time for its core job of hearing civil and criminal appeals. Consequently, even after it does finally hear a case, litigants often wait “four or five years, and sometimes longer,” for a ruling.

Equally disturbing is the court’s impact on Jewish-Arab relations in Israel. For instance, its persistent refusal to disqualify Azmi Bishara’s Balad party was presumably intended to benefit Israeli Arabs, but Friedmann argues convincingly that it backfired. Over the past three decades, he writes, the presence in parliament of provocative extremists like Bishara has been accompanied by a rise in violence by Israeli Arabs, has in general “soured Jewish-Arab relations,” and has “probably also strengthened the Israeli right-wing parties.”

Another case from the mid-1980s is instructive in this regard. In 1984, Meir Kahane’s Kach party (subsequently disqualified from the Knesset, as we’ve seen) won a single seat and promptly submitted bills to deny citizenship to non-Jews, to mandate separate beaches for Jews and Arabs, and to bar Jews from marrying or engaging in sexual relations with non-Jews. Under Knesset bylaws at that time, legislative proposals couldn’t be brought to a vote without the authorization of the Knesset speaker; deeming the bills racist and anti-democratic, Speaker Shlomo Hillel refused to let them through. Kahane then petitioned the court, which ordered Hillel to allow the votes. Later he also petitioned the court over the refusal of the public broadcasting authority to air stories about his bills and speeches, and won again.

As Friedmann notes, it’s virtually unprecedented for a court in a democracy to dictate the legislature’s internal work procedures, much less force it to vote on bills it deems unworthy of consideration; this grossly violates the separation of powers. It’s also unprecedented for a court to order journalists to cover news they deem unworthy of coverage; this grossly violates freedom of the press.

But while Friedmann doesn’t say so explicitly, the implications for Jewish-Arab relations were also significant. Although the Knesset swiftly amended its bylaws to bar explicitly racist bills, the supreme court had just effectively decreed that racist legislation and speech, once ostracized by the Knesset and Israeli media alike, deserved and even required consideration. It thereby eroded institutional and social barriers against manifestations of racism. Three decades later, bills or statements by the radical fringe, however minuscule their chances of enactment, routinely garner outsized attention from journalists and legislators rather than being quietly sidelined as they might have been in the past. The result is that although anti-Arab prejudice in Israeli society has actually been declining, expressions of prejudice enjoy more public exposure than ever before—to the obvious detriment of Jewish-Arab relations, as well as of Israel’s public image.

And this brings us to a final victim of the judicial revolution: public respect for the court itself and the entire legal establishment, and hence for the very “rule of law” the court claims to champion. By 2007, Friedmann observes, confidence in the supreme court among the Jewish public had plummeted to 56 percent, from 85 percent in 1996, while confidence in the court system as a whole had plunged to 36 percent. By turning itself into just another political player, and “the rule of law” into a mere euphemism for its own policy preferences, the court has inevitably led the public to view it accordingly.

VI. Eviscerating Israel’s Dual Character

As I remarked early on, Friedmann’s book isn’t without its weaknesses. Some of these are major. Aside from the frequent lack of critical background information, his account lacks any treatment of a principal source of friction between the court and elected officials: namely, the long list of court rulings that legislators rightly view as eviscerating the Jewish component of Israel’s self-definition as a Jewish and democratic state.

In ruling after ruling, the court accomplished this feat by adhering to Aharon Barak’s dictum that it should interpret “Jewish” at a “level of abstraction . . . so high that it becomes identical to the democratic nature of the state.” Without being aware of these rulings, it’s impossible for an outsider to grasp that many controversial recent bills, like those seeking to define Israel as the nation-state of the Jewish people, aren’t aimed at giving the country’s Jewish character more weight than its democratic character—as critics recklessly charge—but are merely trying to restore a parity enshrined in law yet systematically ignored by the court.

It’s important to stress here that viewing Israel’s dual character as an inevitable source of conflict between Judaism and democracy is a misapprehension. In most cases, a conflict would exist only if democracy were regarded not as a system of government—that is, a procedural mechanism for decision-making—but as synonymous with the all-encompassing set of social and moral values known today as liberalism. Unfortunately, that happens to be exactly how Israel’s supreme court, along with most of the Israeli left, does view democracy. By definition, therefore, the court sets its own sweeping universalism at odds with particular and often perfectly defensible Jewish concerns.

Perhaps no issue in recent years has highlighted this conflict more than the court’s decision, no fewer than three times, to overturn legislation aimed at stemming illegal migration, before finally upholding a fourth version whose terms were essentially dictated to the government by the court. All four versions of the legislation restricted migrants’ freedom in some fashion while their asylum applications were being processed, or in cases where applications were rejected but migrants couldn’t be deported (if, for instance, their country lacked diplomatic relations with Israel); the argument was over the nature and duration of those restrictions.

As the only Western country that shares a land border with Africa, Israel is uniquely vulnerable to an influx of illegal migrants; the first version of the law was passed in 2012 after years of sharp annual increases in the number of such migrants. Having reason to believe that most were labor migrants rather than bona-fide refugees, the government sought to discourage further waves by making it clear that, for a non-trivial period of time, illegal migrants would be unable to earn a wage. Illegal migration in fact dropped sharply after 2012, though whether that was due to the law, to a new border fence, or to both is disputed.

But aside from the general problem that mass migration poses to every Western country, Israel faces a unique problem related to its Jewish identity. Clearly, unless Israel preserves a substantial Jewish majority, it cannot remain a democratic Jewish state. Already its non-Jewish, primarily Muslim, minority totals 25 percent of the population (excluding the territories), and many of the migrants, especially those who can’t be deported, are also Muslim. Thus a massive influx could affect the country’s delicate demographic balance; to the cabinet and to the Knesset, this was additional justification for stringent policies to discourage migration.

In my view, the court was justified in concluding that the initial legislation, which allowed migrants to be jailed for up to three years, violated the Basic Law: Human Dignity and Liberty. But by the third version, the law stipulated only twenty months at an open detention facility that migrants could leave during the day, but whose isolated locale would make it difficult to find work. Several other Western countries have instituted significantly more draconian policies to discourage migrants. Yet the court subordinated both the general Western concern and the particular Jewish concern  to its own expansive conception of the migrants’ universal human rights.

Another area where Friedmann’s book falls short is in his recounting of the process by which the judiciary was able to amass such power. He points, reasonably, to the widespread distrust in government generated by the near-disaster of the 1973 Yom Kippur War, a distrust exploited by the strategists of the judicial revolution. He also rightly highlights both the weakness of coalition governments, in which a single partner can veto proposed reforms, and the legal establishment’s successful intimidation of reform-minded politicians; his case studies of politicians barred from or forced out of key ministries by utterly baseless criminal proceedings are downright frightening, especially since many of the targeted politicians were outspoken critics of the court. During his own term as justice minister, he writes, “many of my colleagues were terrified of voicing any disagreement” with the attorney general lest he launch criminal proceedings against them.

But Friedmann barely touches on what may be the most critical factor of all in this saga of judicial usurpation: the existence of a sizable minority of Israelis who wield great influence in the media, academia, and other opinion-shaping institutions and who see judicial activism as an essential tool for molding Israel toward ends they can’t achieve through democratic means. The perseverance of the court’s overreaching activism despite decades of legislative opposition is incomprehensible without recognizing that it enjoys a powerful support base.

To understand this point, Menachem Mautner’s 2011 book, Law and the Culture of Israel, is indispensable. (I reviewed it here.) A professor of law at Tel Aviv University, Mautner argues persuasively that the left, which controlled Israel for the state’s first three decades, was terrified by its loss of power to the center-right Likud party in 1977. He quotes leading cultural icons of the time predicting, among other evils, civil war, the abolition of democracy, and the spectacle of state organs hunting down dissenters and/or secular Jews. In despair at its loss of hegemony, the left turned to the judiciary, the one branch of government still in its grasp, as a means of retaining control over the country’s political culture. And the judiciary, whose roots were in this same leftist elite, willingly complied.

Aside from these substantive issues, Friedmann’s book also suffers from various other defects, among them an often confusing and digressive narrative and a lack of well-developed characters or intriguing anecdotes that might ease the slog through legal intricacies. At the same time, however, The Purse and the Sword offers vital insight into a powerful institution that has been disfiguring Israeli politics and society for the last three decades and is still at it today. If you want to understand one of the most egregious and deeply embedded threats to Israel as a Jewish and democratic state, Friedmann’s book is a good place to start.

Originally published in Mosaic on December 5, 2016

If there’s one thing that infuriates me about Israeli leftists, it’s that they spend so much time howling about nonexistent threats to Israeli democracy that they have no credibility left when they actually warn about real ones. Two controversial legislative initiatives of the past week–one a genuine problem and one a manufactured one–exemplify the problem.

The manufactured crisis, which has the entire left in an uproar, begins with the fact that the Judicial Appointments Committee is reportedly deadlocked over the choice of new justices to fill the four Supreme Court vacancies that will open next year. Justice Minister Ayelet Shaked has strongly implied that, if this impasse isn’t resolved, she will back another legislator’s bill to change the appointments system. The current system requires Supreme Court appointments to be approved by at least seven of the appointments committee’s nine members, while the bill would allow such appointments to be approved by a simple majority of 5-4.

According to liberals, this proposal is massively undemocratic. Leftist MK Shelly Yacimovich, for instance, accused Shaked of “unruly and destructive behavior … toward the justice system.” Opposition leader Isaac Herzog accused the bill’s proponents of seeking to purge “the judiciary, the media, all criticism and fair democratic processes.” A Haaretz editorial termed the proposal “another step in the trampling of the proper balance among the branches of government” and an effort to undermine the court’s ability to protect “human rights and fundamental democratic principles.” And Supreme Court President Miriam Naor, who accused Shaked of putting “a gun on the table,” announced that she and her two judicial colleagues on the appointments committee will henceforth boycott negotiations aimed at trying to end the impasse.

But here’s the incredible thing: The simple-majority system that the bill proposes was, in fact, the one in place for more than five decades. The law was amended eight years ago to require a majority of at least 7-2 for Supreme Court appointments. In other words, what the left considered a perfectly appropriate and democratic system for all the years until 2008 is suddenly a major threat to democracy.

If you actually believe the simple-majority system is undemocratic, it would mean that every Supreme Court until 2008 was appointed via an undemocratic and illegitimate process, and therefore, none of its rulings should be considered valid. In addition, since many current justices–including Naor and both her colleagues on the appointments committee–were appointed prior to 2008, they too would be illegitimate, undemocratic appointees, so all current Supreme Court rulings would also be illegitimate and invalid. Is that what the left, the court’s self-proclaimed champion, actually wants?

Moreover, legislation gets repealed all the time when it turns out that what seemed like a good idea in theory doesn’t work in practice. In this case, Shaked’s argument is that the new system has created a deadlock that’s preventing the vitally needed appointment of four new justices–more than a quarter of the 15-justice court. That’s at least arguably a serious enough problem to justify a legislative remedy. Or is the left suggesting that legislation, once passed, must remain on the books in perpetuity, even if it proves detrimental?

As it happens, I think Shaked is wrong on the merits. The amendment was sponsored in 2008 by her fellow conservative, Gideon Sa’ar, for two reasons. First, it’s simply more appropriate for Supreme Court justices to be appointed with wide support than by a narrow majority. Second, the bill’s main purpose was actually to protect conservative interests: Given the composition of the appointments committee, which consists of four politicians, two Bar Association representatives and three sitting justices, conservatives are in the minority on the panel far more often than they’re in the majority. That’s because the three justices are almost always liberals (in the sense of favoring judicial activism), while the other six seats float. Requiring a seven-vote majority thus made it much harder to appoint ultraliberal candidates during times when liberals were in the majority. And neither of these reasons has lost its validity just because conservatives now hold a temporary majority on the panel.

But the fact that I disagree with something doesn’t make it undemocratic–a basic truth that most Israeli leftists unfortunately have yet to grasp. They have a nasty habit of deeming any proposal they dislike “anti-democratic.” And in this case, as with the vast majority of what they deem “anti-democratic,” nothing could be further from reality.

The problem is that once in a great while, they’re actually right–as is the case with another bill that hit the headlines over the past week. That bill, sponsored by the government, would expand the defense minister’s powers to impose movement restrictions and other restrictions on Israeli citizens whom he deems a threat to national security or the public welfare. It’s an appalling idea (though I suspect it ultimately won’t pass), and leftists are fully justified in raising a storm about it. I only wish conservatives were doing the same.

But after years of ranting about nonexistent threats to democracy like the Shaked proposal, leftists have destroyed their credibility, with the result that most Israelis simply tune them out. It’s the old problem of the boy who cried wolf: Raise false alarms often enough and no one will believe you when a real one comes.

Israel thereby loses out twice over: Leftists tarnish its image overseas by repeatedly making false claims of anti-democratic legislation, while also destroying their ability to raise justified alarms about the occasional real problems. It’s the worst of all possible worlds. And it’s precisely why Israel desperately needs a sane, responsible left rather than the one it has.

Originally published in Commentary on November 6, 2016

The ban on wearing burkinis at the beach, which was recently enacted by some 30 French municipalities and even won support from French Prime Minister Manual Valls, was rightly deemed an unconstitutional infringement on several fundamental liberties by France’s highest court this weekend. Yet the French controversy highlights something about Israel that is too often overlooked: the degree to which being a Jewish state, far from undermining Israel’s democracy, actually reinforces it.

The burkini ban was enacted in explicit reaction to Islamist terror attacks in France and the concerns they have raised about the integration of the country’s Muslim minority. As Christian Estrosi, the deputy mayor of Nice, told the New York Times, these full-body swimsuits, worn mainly by religious Muslims, constitute “unacceptable provocations in the very particular context that our city is familiar with,” referring to a July 14 terror attack that killed 86 people.

Yet Israel has suffered far worse Islamist terror and over a far longer period of time. Terror attacks in France have killed 234 people over the last 18 months, according to one British newspaper’s tally. That is just over half the 452 Israelis killed by terror during the single worst year of the second intifada (2002). And since France’s population is 7.6 times the size of Israel’s, that means that as a proportion of the population, Israel’s losses during that one year–without even mentioning all its losses to terrorism in other years–were almost 15 times as large as France’s have been over the past 18 months.

Moreover, as a proportion of the total population, Israel’s Muslim community is much larger than that of France. Muslims comprise an estimated 7.5 percent of France’s population, but almost 20 percent of Israel’s population–and that’s counting only Israeli citizens and legal residents, i.e. the Muslims who would still be there even if Israel quit the West Bank tomorrow.

Finally, though Israel’s Muslim population has largely shunned terror, its leadership is actually far more radical than France’s Muslim leadership seems to be. Israeli Arab Knesset members openly back anti-Israel terror organizations, actively incite to anti-Israel terror, and tirelessly libel Israel overseas. The head of one of the country’s largest nongovernmental Muslim groups–Raed Salah, leader of the Islamic Movement’s northern branch, which has tens of thousands of supporters–routinely spews anti-Semitic blood libels such as accusing Jews of baking matzo with Christian blood. And all that is without even mentioning the Palestinian leadership in the territories, where both the main political parties, Fatah and Hamas, routinely deem killing Israelis to be their main accomplishment.

In other words, if any country were going to lash out in response to Islamist terror by restricting Muslims’ freedom to observe their religion in public, one would expect it to be Israel, not France. But in Israel, no one has ever even suggested banning burkinis. Nor has anyone ever suggested forbidding civil students or schoolgirls to wear headscarves, as stipulated by other French laws that the courts have upheld. Nor has anyone ever suggested barring mosques from building minarets–a law approved by popular referendum in Switzerland, even though that country has so far had no Islamic terror problem at all.

Clearly, Israel’s religious tolerance can’t be attributed solely to its democratic norms. After all, France and Switzerland have impeccable democratic credentials, but that hasn’t stopped either from passing anti-Muslim laws. Nor is it because Israeli Arabs are a powerful enough minority to prevent such legislation: Arab Knesset members’ anti-Israel positions make them unacceptable as coalition partners in any government, and they would actually have no power to block anything the coalition majority wanted to pass. And it certainly isn’t because Israelis are saints who remain serenely forgiving of Arab terror and anti-Israel incitement; there’s plenty of anti-Arab sentiment in Israel.

Rather, the main reason why Israel never has and never would consider legislation like France’s bans on burkinis and headscarves is precisely because it is a Jewish state. In other words, it was created to take Jewish interests into account, and those interests include the freedom to observe traditional Jewish praxis. But the moment a democratic country starts making allowances for one religion’s traditions, those allowances inevitably spill over to other religions as well.

For instance, Israel could never ban headscarves in the civil service, because religious Jewish women also wear head coverings. It could never ban modest swimwear because religious Jews also insist on modest clothing. It could never ban minarets because the analogy to banning synagogues would be all too apparent. In contrast, France and Switzerland can do all those things, because they have no interest in accommodating any religion in the public square.

In short, Israel’s identity as both a Jewish and a democratic state is the main reason why Islamist terror has never prompted the kind of anti-Muslim legislation that it has in secular democratic France. So the next time someone tells you Israel’s Jewish identity is inherently at odds with its democratic identity, remember the burkini. And remember that sometimes, Israel’s Jewish identity is precisely what protects its democratic one.

Originally published in Commentary on August 29, 2016

In the three days since Israel passed a law mandating new reporting requirements for NGOs that are primarily funded by foreign governments, there’s one question I have yet to hear any of its critics answer. If, as they stridently claim, there’s absolutely nothing wrong with NGOs getting most of their funding from a foreign government, then why would simply being required to state this fact in all their publications exercise a “chilling effect” (the U.S. State Department) or “stigmatize” them (the New Israel Fund) or result in “constraining their activities” (the European Union)?

The obvious answer is that the critics know perfectly well it isn’t alright: An organization that gets most of its funding from a foreign government isn’t a “nongovernmental” organization at all, but an instrument of that government’s foreign policy. In fact, with regard to the EU, that’s explicit in its funding guidelines: For an Israeli organization that conducts activities in the territories to be eligible for EU funding, it must comply with EU foreign policy on the Israeli-Palestinian conflict. This, incidentally, also explains why 25 of the 27 organizations affected by the law are left-wing: The far-left is the only part of Israel’s political spectrum that shares Europe’s opinions on the conflict, and hence, that Europe is willing to fund.

Yet if an organization is an instrument of a foreign country’s foreign policy, it’s very hard to argue that it’s an objective “human rights organization,” as the organizations in question bill themselves. Rather, it’s an overtly political organization that seeks to pressure Israel into adopting the foreign government’s preferred policies. And making this known definitely could be “stigmatizing,” in the sense that Israelis might be less willing to trust an organization’s assertions once they realize it has a not-so-hidden policy agenda that could be influencing its reports.

That, however, is precisely why Israelis have a need and a right to know where these organizations’ funding is coming from–especially given this funding’s sheer scale. And it’s also why there’s nothing remotely undemocratic about the law, as explained in depth by legal scholar Eugene Kontorovich here.

Nevertheless, if this is really what the law’s critics fear, then they’re behind the times. In the years since the idea of legislating this law first arose, most of the organizations in question have made themselves so toxic that it’s hard to see how information about their foreign funding could make Israelis view them any more negatively. Thus the more likely impact of publicizing their funding sources won’t be to delegitimize the organizations, but to delegitimize their donors–which is precisely why Europe, which provides most of this funding, is so worried.

Currently, a nontrivial portion of Europe’s influence in Israel comes from the fact that Israelis still admire it and, therefore, want it to like their country, not merely to trade with it. The fact that Europe is Israel’s biggest trading partner obviously also matters greatly, but the emotional angle, which stems mainly from Europe’s role as part of the democratic West, shouldn’t be underrated.

Now consider how that admiration might be affected by the discovery of how much money Europe gives, say, Breaking the Silence. This organization, which compiles “testimony” by Israeli soldiers about alleged abuses, is unpopular in Israel for many reasons–because Israelis don’t think its reports accurately reflect their army’s actions (see here for one egregious example); because its “testimony” is strictly anonymous, making it impossible to investigate its allegations; and because it spends most of its time and effort marketing its reports abroad, convincing many Israelis that it’s more interested in tarnishing Israel’s image than in getting the army to improve its behavior. But last month, two incidents brought its reputation to a new low.

The first was Mahmoud Abbas’ infamous address to the European Parliament, in which he repeated a medieval blood libel by claiming rabbis were ordering their followers to poison Palestinian wells. This accusation originated in a report by a Turkish news agency that cited Breaking the Silence as its source, which sounded highly unlikely. Except then the Israeli website NRG published a video showing one of the organization’s founders claiming that settlers had engineered the evacuation of a Palestinian village by poisoning its well. And a respected left-wing journalist, Ben-Dror Yemini, published a column with further documentation of both the organization’s claim and its falsity. So it turned out BtS actually was spreading a medieval blood libel.

Then, the following week, a group of reservists went public with their experiences of how BtS collects its testimony – which turns out to entail both harassment and deception. After their discharge from the army, the organization called them repeatedly to urge them to talk about their experiences in the 2014 Gaza war; one man said he was called eight or nine times. But when they finally acquiesced, they discovered that the organization had cherry-picked from their accounts to present the army in the worst possible light.

To grasp just how toxic BtS has become, consider the fact that the president of Ben-Gurion University–who has scrupulously defended its right to speak at university seminars–nevertheless overturned a departmental decision to grant it a monetary prize last month. What Professor Rivka Carmi essentially said is that while she will defend its right to speak, she isn’t willing to have her university finance the organization. And when you’ve lost the universities, which are among the most left-wing organizations in Israel, you’ve really lost the whole country.

Originally published in Commentary on July 14, 2016

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John Locke, the Bible and Western political tradition

Israel is currently preoccupied with its election campaign and America with its newly divided government, leaving both countries little attention to spare for issues beyond day-to-day politics. But moments of change are excellent times to pause and consider the fundamentals of the Western political tradition. And as a recent contribution to the growing scholarly genre of political Hebraism reminds us, one of those fundamentals is the surprisingly large role the Hebrew Bible has played in Western political thought.

In John Locke’s Political Philosophy and the Hebrew Bible, Yechiel Leiter (full disclosure: a friend and neighbor) convincingly argues that the Bible heavily influenced Locke’s thought. Since Locke’s work, especially his Second Treatise on Government, is widely considered to have significantly influenced America’s founding fathers, this is further evidence that when people talk about America’s “Judeo-Christian” roots, the “Judeo” half is no mere courtesy. Judaism in fact contributed significantly to America’s political traditions.

Nevertheless, this raises an obvious question. Locke and his fellow 17th-century political Hebraists (including John Selden, Hugo Grotius and Thomas Hobbes) were Christians, not Jews. So why, in developing their political thought, did they rely far more on the Hebrew Bible than the Christian New Testament?

In Locke’s First Treatise on Government, for instance, he “quotes the Hebrew Bible more than 80 times,” yet there’s a “near total absence of quotes from the New Testament,” Leiter writes. And even in the Second Treatise, which has fewer biblical quotes, “nothing is quoted with any comparable frequency as the Hebrew Bible.”

Nor are these biblical references mere padding, Leiter argues. Locke uses them to develop several key concepts.

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