Analysis from Israel

Last week, I noted that Israel’s unilateral pullout from Gaza has cost the lives of more Israeli soldiers than remaining in Gaza would have. But no less significant is the fact that Israel’s pullout has cost the lives of far more Palestinians than remaining in Gaza would have.

Here, too, a comparison to the second intifada is instructive. According to B’Tselem’s statistics, 1,727 Palestinians were killed in Gaza between September 2000, when the intifada began, and the August 2005 pullout. Since then, the numbers have soared. Another 1,271 Palestinians were killed between the pullout and December 2008, when the first Israel-Hamas war in Gaza began; 1,391 were killed during that war, and 481 between then and the start of the current war. That’s 3,143 Palestinian fatalities in total, and Palestinians claim another 1,600 or so have been killed during this war. So even if you assume, which I do, that B’Tselem’s numbers are exaggerated (it tends to believe Palestinian reports far too uncritically), the trend is undeniable: Since the pullout, Israeli-Palestinian fighting has produced more than twice as many Palestinian fatalities as the peak years of the second intifada did.

Moreover, as in the case of Israeli fatalities, this increase represents a sharp contrast to the trend in the West Bank, which the Israel Defense Forces still control: There, Palestinian fatalities have fallen from 1,491 between September 2000 and August 2005 to 395 in the nine years since August 2005, meaning annual fatalities have fallen by more than 85 percent (they haven’t dropped to zero because neither has Palestinian terror; terror attacks still kill Israelis every year, but the level is dramatically lower than at the height of the intifada).

The question is why Palestinian fatalities in Gaza have risen so sharply. The anti-Israel crowd will doubtless cite this fact as “proof” that recent Israeli premiers are even more bloodthirsty than “the butcher of Beirut,” as they fondly dubbed Ariel Sharon, the prime minister during the second intifada. But anyone not convinced that Ehud Olmert and Benjamin Netanyahu are simply monsters who like eating Palestinian children for breakfast will have to consider the obvious alternative: Palestinian casualties have soared because the IDF’s departure from Gaza allowed terrorist organizations to entrench their rockets, tunnels, and explosives among the civilian population in a way that simply wasn’t possible before.

In the current war, Palestinians have stored rockets in schools and launched them from hospitals and from amid civilian houses. They have built cross-border tunnels to attack Israel that pass under civilian houses and emerge straight into a mosque. They have booby-trapped civilian houses and even health clinics. In short, by embedding their war material among the civilian population, Hamas and other terrorist organizations have made it impossible for the IDF to target them without also hitting civilians.

This Hamas strategy increases Palestinian casualties in another way as well: by magnifying the impact of any Israeli strike. Precision bombs can sometimes take out a building without touching the ones next to it. But precision strikes don’t work when the building they hit is booby-trapped or serves as a rocket warehouse; in that case, secondary explosions will create a much broader swathe of destruction. And Israel has no way of knowing when a target has been booby-trapped; Hamas doesn’t provide it with maps.

Problems like this didn’t arise when the IDF still controlled Gaza, because it could take preventive action to keep Hamas from entrenching war material in civilian areas to begin with. And that’s precisely why counterterrorism operations in the IDF-controlled West Bank have produced vastly lower Palestinian casualties.

Hamas certainly isn’t going to abandon its “dead baby strategy” voluntarily; conducting operations from amid a civilian population so as to maximize civilian casualties has proven wildly successful in turning the world against Israel. The conclusion is thus inescapable: Should the IDF ever leave the West Bank, the pullout won’t just result in more dead Israelis. It will certainly result in more dead Palestinians as well.

Originally published in Commentary 

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Physicians, Heal Thyselves

It’s no secret that many liberal Jews today view tikkun olam, the Hebrew phrase for “repairing the world,” as the essence of Judaism. In To Heal the World?, Jonathan Neumann begs to differ, emphatically. He views liberal Judaism’s love affair with tikkun olam as the story of “How the Jewish Left Corrupts Judaism and Endangers Israel.” In fact, he believes tikkun olam endangers Judaism itself. Anyone who considers such notions wildly over the top should make sure to read Neumann’s book—because one needn’t agree with everything he says to realize that his major concerns are disturbingly well-founded.

Neumann begins by explaining what he considers the modern liberal Jewish understanding of tikkun olam. It is taken, he says, not just as a general obligation to make the world a better place, but as a specific obligation to promote specific “universal” values and even specific policies—usually, the values and policies of progressive Democrats.

He then raises three major objections to this view. The first is that the only way to interpret Judaism as a universalist religion with values indistinguishable from those of secular progressives is by ignoring the vast majority of key Jewish texts, including the Bible and the Talmud, and millennia of Jewish tradition. After all, most of these texts deal with the history, laws, and culture of one specific nation—the Jews. The Bible’s history isn’t world history, nor are its laws (with a few exceptions) meant to govern any nation but the Jews. Judaism undeniably has universalist elements. But to ignore its particularist aspects is to ignore much of what makes it Judaism, which therefore corrupts our understanding of Judaism.

The second problem is that if Judaism has no purpose other than promoting the same values and policies touted by non-Jewish progressives, there’s no reason for Judaism to exist at all. Consequently, the tikkun olam version of Judaism really does threaten Judaism’s continued existence, and it’s no accident that the liberal Jewish movements that have embraced it are rapidly dwindling due to intermarriage and assimilation. After all, why should young American Jews remain Jewish when they can do everything they think Judaism requires of them even without being Jewish?

This also explains why, in Neumann’s view, tikkun olam Judaism endangers Israel. If there’s no reason for Judaism to exist, there’s certainly no reason for a Jewish state. Indeed, Israel is anathema to the tikkun olam worldview because it’s the embodiment of Jewish particularism—the view that Jews are a distinct nation and have their own history, culture, and laws rather than being merely promulgators of universal values. Thus it’s easy to understand why tikkun olam Jews increasingly abhor the Jewish state.

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