Author: Jerry Elman

Written by Jerry Elman, March 7, 2024

The history of the Israel/Palestinian conflict is often oversimplified, with many thinking it all started with the UN’s 1947 Partition Plan. However, this view skips over many important events and policies from before that time, especially those during British rule in Palestine. The British had a big impact through their actions. The British successfully erased and left out many important facts in history books, leading to a common misunderstanding of the conflict’s true roots.

Digging deep to uncover all these facts shows the conflict is much more complicated than most realize, touching on Israel, Palestine and the entire Middle East. Without this full picture, understanding the ongoing tensions and the history behind them is impossible.

Conflict in the Middle East has been a norm ever since the defeat of the Ottoman Empire in World War I and the British takeover of much of the territory of that empire.

The fall of the Ottoman Empire and the subsequent partitioning of its territories under British and French control were pivotal moments in reshaping the Middle East.

The British Mandate for Palestine and the broader British legacy in the Middle East were deeply marked by policy failures and strategic miscalculations, leaving profound and enduring scars on the region, including another war today.

This period, characterized by British colonial ambition, was rife with conflicting promises, political indecision, and a lack of foresight, highlighting the complexities and challenges of foreign governance focused on land and power.

The Ottoman Empire
Under Ottoman rule, which lasted from 1517 to 1917, Palestine was an integrated region within the vast Ottoman Empire. It was never a country or a people. Palestine’s administration and social structure during this period reflected the broader Ottoman system of governance, characterized by a degree of local autonomy under the empire’s overarching control.

For most of the Ottoman period, Jews and Arabs coexisted relatively peacefully within the Empire’s multiethnic and multireligious landscape. Economic interactions, shared cultural practices, and mutual dependence in various spheres of life were common.

Post Ottoman Empire
The British and French took control of territories previously under Ottoman rule, including Palestine, through a combination of military campaigns and diplomatic agreements during and after World War I. Britain gained control and influence of areas that included the future Iraq, Saudi Arabia, Kuwait, and Yemen, as well as control over Palestine, while France gained control of Syria and Lebanon.

In 1917, Britain released the Balfour Declaration. Written by British Foreign Secretary Arthur James Balfour, this declaration expressed Britain’s support for the establishment of a “national home for the Jewish people” in Palestine, provided that it did not prejudice the civil and religious rights of non-Jewish communities in Palestine.

In 1920, The League of Nations, formed after World War I, gave Britain mandates over Palestine and Iraq, while France received mandates over Syria and Lebanon. The mandates were intended to guide these territories to self-rule under the auspices of the League of Nations. The British Mandate for Palestine issued by the League of Nations called for the implementation of the Balfour Declaration. All other British and French Mandate territory was to be split up into newly formed independent nations as determined by Britain and France. Only the Mandate for Palestine specified the purpose and boundaries of the territory.

Through these military and diplomatic efforts, Britain and France reshaped the geopolitical landscape of the Middle East, carving out new territories and states from the remains of the Ottoman Empire. The decisions made during this period, especially regarding Palestine, have had lasting impacts on the region, contributing to today’s ongoing conflicts and tensions.

The Genesis of Discord: Conflicting Promises
Central to Britain’s policy failures was the issuance of conflicting promises, which sowed seeds of discord between Arabs and Jews. The Balfour Declaration of 1917, promising the establishment of a “national home for the Jewish people” in Palestine, directly contradicted assurances made to Arab leaders, notably through the Hussein-McMahon Correspondence, suggesting independence and sovereignty over their lands after World War I. This duplicity eroded trust in British intentions and entrenched divisions, fueling decades of conflict.

The Original Territory of the Mandate and Subsequent Change
The delineation of the original Mandate for Palestine territory, as defined by the League of Nations following World War I, set the stage for today’s complex and contentious period in the Middle East. This territory encompassed what is today known as Israel, the Gaza Strip, the West Bank, and Jordan. The initial intent behind the mandate was to establish a framework that could satisfy the national aspirations of both Jews and Arabs within the region.

In theory, the mandate sought to partition the territory into two distinct entities: “Arab Palestine” and “Jewish Palestine.” This partition was designed to reflect the demographic distribution of Arab and Jewish populations, aiming to provide a solution to the competing nationalistic claims by allocating the area east of the Jordan River, then called Transjordan, for the establishment of a Palestinian Arab state.

The remaining territory, west of the Jordan River, which included present-day Israel, the Gaza Strip, and the West Bank, was designated for the creation of a Jewish homeland.

In 1921, the British, under Winston Churchill, then Colonial Secretary, unilaterally decided to separate Transjordan from Mandate Palestine (the area east of the Jordan River) and establish it as an autonomous territory under the rule of Abdullah I of the Hashemite family.

This decision was driven by several factors, including British strategic interests, the need to appease Arab leaders, and the geopolitical landscape post-World War I. Britain sought to establish a reliable ally in the region and accommodate Sharif Hussein bin Ali’s Hashemite dynasty, which had lost its influence in Arabia to the rising power of the Saudi family. Arabia should have been split between the Hashemites and the Saudis. But the Saudis would not agree to that. So, Britain gave the Hashemite’s Trans-Jordan, which they had no historical connection with. The majority of the Trans Jordan population were Palestinian Arabs and remains so even today.

By granting autonomy to Trans-Jordan under the leadership of Abdullah I, a member of the Hashemite family, Britain aimed to secure its strategic oil interests and create a buffer zone against French influence from Syria.

The decision to exclude Transjordan from the provisions for a Jewish national home, and Palestinian Arab State, as called for in the Balfour Declaration, was crucial. It effectively halved the territory initially envisioned by many Zionists for a future Jewish state. This pivotal shift in British policy haunts the Middle East today.

The result was that the remaining 33 percent of Mandate Palestine now had to be split which became an impossible task. This single British decision set the stage for the prolonged conflict between Arab and Jewish communities that continues today with Israel and Hamas at war.

Another British Strategic Miscalculation: The Rise of Haj Amin al-Husseini

Haj Amin al Husseini was a fervent antisemite, the most important Nazi collaborator in the Arab world, and a political activist who worked tirelessly for the ethnic cleansing and physical destruction of the Jews in British Mandate Palestine and in the Middle East as a whole.

The rise of Haj Amin al-Husseini and his actions under British oversight significantly impacted the history and conflicts in the Middle East. Appointed as the Grand Mufti of Jerusalem by the British in 1921, al-Husseini became a central figure in Arab nationalism and was known for his extreme hostility towards Jews, which he integrated into his political and ideological stance. His tenure was marked by opposition to any Jewish presence not only in British Mandate Palestine but in any Arab land.

His tenure was characterized by a relentless campaign of hatred and violence against Jewish communities, not only in Mandate Palestine but also extending to the broader Arab world. Al-Husseini’s ideologies and actions underscore a period in history where extremist beliefs directly influenced and exacerbated regional tensions.

Al-Husseini’s alignment with Adolf Hitler and the Nazi regime was not merely symbolic; it was an active partnership that sought to import the genocidal objectives of the Holocaust into the Middle East. Reports and historical accounts suggest that al-Husseini was instrumental in planning and facilitating the establishment of death camps specifically designed for the Jewish population in Palestine and other Arab nations. His efforts aimed at orchestrating a Holocaust in the Middle East are a testament to his deep-seated hatred and his dangerous convergence of extremist ideologies.

Moreover, al-Husseini’s influence extended beyond his collaboration with the Nazis. He played a crucial role in fueling anti-Jewish sentiment among all Arab nations, utilizing his political and religious stature to advocate for violence against Jews. His actions and rhetoric significantly contributed to the ideological foundation that would continue to shape the contours of the Arab-Israeli conflict.

The British handling of al-Husseini, especially during and after the Arab revolt of 1936, demonstrated a significant policy failure. Their attempts to placate him and his followers by restricting Jewish immigration to Palestine during a period when Jews were seeking refuge from Nazi persecution directly contributed to the tragic outcomes of many who were unable to find sanctuary.

Many ships made it to Palestine, only to have the British send the ships back to Europe and certain death for the Jews on them. The British not only exacerbated Arab-Jewish tensions but also laid the groundwork for the persistence of extremist ideologies in the region.

Al-Husseini’s ideological legacy has had a lasting influence on Palestinian nationalism and politics, notably affecting figures like Yasser Arafat, founder and longtime leader of the Palestine Liberation Organization, and other terrorist movements such as Hamas. His advocacy for violence and resistance against Jews has echoed through generations, shaping the strategies and rhetoric of groups that continue to oppose Israel. His ideology of absolute rejectionism and genocide against Jews remains strong today among the Palestinian leadership and people. Hamas is just one of many examples of that fact today.

The embedding of al-Husseini’s radical ideologies within major factions of the Palestinian Arab movement and their impact on the Israeli-Palestinian conflict underscores the complex legacy of British policy in the Middle East and its contribution to enduring sectarian and ideological divisions.

The Mufti originated the single most important obstacle to peace in the Middle East: The Palestinian refusal to accept Jewish sovereignty and even physical presence in any part of the Land of Israel. In many ways, to understand the Mufti is to understand why the Palestinians, despite numerous opportunities to do so, still refuse to make peace.

Policy Oscillations and Governance Failures
Britain’s governance of Palestine was characterized by policy oscillations that failed to address underlying issues or provide a sustainable framework for coexistence. The Peel Commission’s partition proposal and the White Paper of 1939 underscored Britain’s reactive approach. These policy shifts deepened the conflict and alienated both communities.

The Creation of Other Nations and British Influence
Beyond the Mandate for Palestine, Britain’s influence in the Middle East facilitated the creation and delineation of other nations, including Kuwait, Saudi Arabia, and Yemen, often disregarding local customs, cultures, tribes, divisions and dynamics, affecting regional stability.

The British Throw the Towel In
As British control over Mandate Palestine became increasingly untenable amidst growing Jewish-Arab tensions and the aftermath of World War II, Britain turned to the newly formed United Nations (UN) for a resolution to the conflict.

In 1947, the British government, recognizing its inability to reconcile conflicting Jewish and Arab aspirations within what was left of Mandate Palestine, announced its intention to end the mandate. Britain referred the issue to the UN, essentially seeking an international solution to the complex problem that the British Mandate for Palestine had become. This referral was a significant acknowledgment by Britain of its failure to manage the initial League of Nations Mandate for Palestine and the establishment of a Jewish homeland at its core.

The Partition Plan

The United Nations Special Committee on Palestine (UNSCOP) was formed in response. The committee was tasked with investigating the situation in Palestine and recommending a plan of action. In November 1947, the UN General Assembly adopted Resolution 181, also known as the Partition Plan.

This plan recommended partitioning what was Mandate Palestine into independent Jewish and Arab states, with Jerusalem placed under international administration due to its significance to both Jews and Muslims. The partition plan aimed to address the nationalistic aspirations of both Jews and Arabs, providing a basis for international legitimacy for the establishment of the Jewish state.

The Jewish community in Palestine accepted the UN partition plan, seeing it as a legal path to establishing a Jewish state. In contrast, the Arab states and the Arab inhabitants of Palestine rejected the plan, opposing any form of partition and the establishment of a Jewish state.

Their plan was to seize all the land when the British withdrew forcefully. The term “from the river to the sea” was born during this time. The Arabs made it clear they would push all the Jews into the sea and take over all of Mandate Palestine.

The British withdrawal from Palestine was completed on May 14, 1948. That same day, the State of Israel declared its independence. The first Arab-Israeli war immediately followed this declaration, as neighboring Arab states (Egypt, Syria, Jordan, Lebanon, and Iraq attacked the new state, marking the beginning of the longstanding Arab-Israeli conflict. Since the 1970’s, it has been called the Israel/Palestinian conflict.

The Details Behind the British Creation of Palestinian Terrorism at the Center of the Israel/Palestinian Conflict

World War I and the Ottoman Empire’s Collapse

• 1914-1918 World War I: The Ottoman Empire sided with the Central Powers and faced defeats on multiple fronts, leading to its eventual collapse.
• 1916 Sykes-Picot Agreement: A secret agreement between Britain and France, dividing the Ottoman Empire’s Middle Eastern territories into British and French spheres of influence.
• 1917 Balfour Declaration: The British government issued the Balfour Declaration, expressing support for the establishment of a “national home for the Jewish people” in Palestine. This increased tensions between Jewish and Arab communities.

Post-War Settlement and Mandate System

• 1920 San Remo Conference: The Allied Supreme Council assigned Britain the mandate for Palestine, formalizing the territory’s status under British administration. The conference also assigned France the mandates for Syria and Lebanon.
• 1922 League of Nations Mandate: The League of Nations granted Britain the Mandate for Palestine, including provisions for establishing a Jewish national home while protecting the civil and religious rights of the existing non-Jewish communities.

Formation of Transjordan

• 1921 Cairo Conference: Britain created the Emirate of Transjordan, appointing Abdullah I as the emir. This excluded Transjordan from the Jewish national home area, reducing the territorial scope of the British Mandate of Palestine.
• 1922 Transjordan Memorandum: The League of Nations approved the exclusion of Transjordan from the provisions of the Mandate concerning the Jewish national home.

British Deal with the Saudis

• 1927 Treaty of Jeddah: Britain recognized the sovereignty of the Kingdom of Hejaz and Nejd (later Saudi Arabia) under Ibn Saud in exchange for stability and cooperation in the region.

British Influence in Iraq, Persia, and Egypt

Mandates and Treaties

• 1920 Treaty of Sèvres: This treaty dissolved the Ottoman Empire, leading to British mandates over Mesopotamia (Iraq) and Palestine. It also acknowledged British interests in Persia (Iran) and recognized the autonomy of the Kingdom of Hejaz.
• 1921 Cairo Conference: This conference created Transjordan and established Faisal I as King of Iraq under British influence.
• 1936 Anglo-Egyptian Treaty: This treaty granted Egypt greater independence while allowing British control over the Suez Canal, a strategic asset in the Middle East.

Creation of Lebanon and Syria under French Mandate

French Mandates

• 1920 San Remo Conference: The conference assigned the mandate for Syria and Lebanon to France, dividing the former Ottoman territories into French and British spheres of influence.
• 1920 Creation of Greater Lebanon: France established Greater Lebanon as a separate entity from Syria, with a diverse population of Maronite Christians, Sunni and Shia Muslims, and Druze.
• 1925-1927 Great Syrian Revolt: Syrian nationalists revolted against French rule, seeking independence. The revolt was suppressed but set the stage for future Syrian nationalism.

Escalating Violence in the Mandate Period

Early Riots and Massacres

• 1920 Nebi Musa Riots: Violent Arab protests against Jewish immigration and the Balfour Declaration in Jerusalem resulted in the deaths of five Jews and four Arabs.
• 1921 Jaffa Riots: Anti-Jewish riots in Jaffa and other locations led to the deaths of 47 Jews and 48 Arabs, highlighting growing tensions.
• 1929 Hebron and Safed Massacres: Arab riots against Jewish communities in Hebron and Safed resulted in the deaths of 133 Jews and 116 Arabs, deepening the divide between the communities.

1936-1939 Arab Revolt

• Palestinian Arabs revolted against British rule and Jewish immigration, leading to widespread violence, British military crackdowns, and significant casualties on both sides.

Role of Haj Amin al-Husseini, Grand Mufti of Jerusalem

Appointment and Influence

• 1921: Haj Amin al-Husseini was appointed Grand Mufti of Jerusalem by the British High Commissioner, Herbert Samuel. Al-Husseini became a significant religious and political leader for Palestinian Arabs.
• Supreme Muslim Council: Al-Husseini was also appointed president of the Supreme Muslim Council, giving him control over Islamic institutions and endowments in Palestine.

Incitement and Revolt

• 1929 Western Wall Riots: Al-Husseini played a role in inciting the 1929 riots, which resulted in widespread violence against Jews in Jerusalem, Hebron, and Safed. His inflammatory rhetoric accused Jews of trying to take control of the Western Wall and other holy sites.
• 1936-1939 Arab Revolt: Al-Husseini was a key organizer of the Arab Revolt, leading to prolonged violence against British authorities and Jewish communities. He sought support from Nazi Germany and Fascist Italy during World War II, hoping to secure Arab independence.

Anti-Jewish Activities and Rhetoric

• Collaboration with Nazi Germany: During World War II, al-Husseini met with Adolf Hitler and other high-ranking Nazi officials. He expressed support for the Nazi regime’s anti-Jewish policies and advocated for the extension of the Holocaust to the Middle East.
• Radio Broadcasts: Al-Husseini made anti-Semitic radio broadcasts from Berlin, calling for the extermination of Jews and encouraging Arabs to support the Nazi war effort.
• Recruitment of Muslim SS Units: He was involved in recruiting Muslims for the Waffen-SS and other units, furthering his collaboration with the Nazis.
• Plans for the Middle East “Final Solution:” Al-Husseini believed that Nazi Germany would defeat Britain and France in the Middle East and occupy all the territory of the former Ottoman Empire. Accordingly, he developed a plan to build death camps across all Arab lands to carry out the extermination of Jews on behalf of the Nazis. Fortunately, Nazi Germany was pushed back by the Allies and never occupied this territory.

Role in Palestinian Terrorism

• Post-War Influence: After World War II, al-Husseini continued to promote anti-Jewish sentiments and resist the establishment of Israel. He influenced Palestinian leaders and militant groups, contributing to the ongoing conflict.
• Legacy in Modern Conflict: Al-Husseini’s legacy of anti-Semitism and militant resistance against the Jewish presence in Palestine has continued to influence Palestinian nationalist movements and terrorist organizations. Al-Husseini’s doctrine of “no compromise” remains in place today.

Post-1948 War and Palestinian Refugees

1948 Arab-Israeli War

• Creation of Israel: On May 14, 1948, David Ben-Gurion declared the establishment of the State of Israel. This was immediately followed by an invasion by neighboring Arab states.
• Nakba (Catastrophe): The war led to the displacement of about 750,000 Palestinian Arabs, while at the same time, hundreds of thousands of Palestinian Arabs remained in Israel and became citizens. The term “Nakba” originally defined the catastrophe as the loss of the Arab armies to the Israeli Army. The term was later adapted for political purposes to focus on the displaced Palestinian Arabs.
• West Bank and Gaza: Jordan’s army captured the West Bank and East Jerusalem, subsequently annexing them in 1950. Egypt took control of the Gaza Strip and annexed that.
• Arab Nations Expel Jews – All Arab League Nations forced over 850,000 Jewish citizens to flee under the threat of violence and death. Many Jews were killed in the riots against Jews that took place. Almost all Jews expelled from these Arab nations migrated to the newly formed State of Israel.

Palestinian Fedayeen Raids (1950s)

• Cross-border Attacks: Palestinian fedayeen (guerrilla fighters) conducted cross-border raids from Jordan, Egypt, and Syria into Israel, attacking civilians and military targets. These attacks led to Israeli retaliatory raids and a cycle of violence.

Jordan’s Role in Palestinian Militancy

Integration and Tensions in Jordan

• 1950: Jordan granted citizenship to West Bank Palestinians, integrating them into the kingdom but also fueling Palestinian nationalist aspirations for statehood.
• 1960s-1970s: Palestinian militant groups, such as the PLO, used Jordan as a base for launching attacks against Israel, leading to increasing tensions between Palestinian militants and the Jordanian government.

Black September (1970)

• Expulsion of the PLO: King Hussein of Jordan expelled the PLO from Jordan after a series of violent clashes known as Black September. This resulted in many Palestinian militants relocating to Lebanon, where they continued their operations.

Lebanon’s Involvement in Palestinian Terrorism

Relocation to Lebanon

• 1970s-1980s: After being expelled from Jordan, the PLO established its base in Lebanon. This period saw an increase in cross-border attacks into Israel and significant involvement in Lebanese civil strife.

1982 Lebanon War

• Israeli Invasion: Israel invaded Lebanon to root out PLO bases in response to continuous attacks. The invasion led to the PLO’s relocation to Tunisia but also saw the rise of Hezbollah, a Shiite militant group that collaborated with Palestinian factions.

Notable Incidents of Palestinian Terrorism

1950s – Early Fedayeen Raids

• 1950s Fedayeen Attacks: Palestinian fedayeen conducted numerous cross-border raids from Jordan, Egypt, and Syria into Israel, attacking civilians and military targets, leading to Israeli retaliatory raids.

1960s – Rise of Organized Groups

• El Al Flight 426 Hijacking (1968): Carried out by the Popular Front for the Liberation of Palestine (PFLP), marking one of the first airline hijackings by Palestinian militants.
• Olympic Airways Flight 253 Attack (1968): PFLP militants attacked a plane at Athens Airport, killing one person.

1970s – Continued Escalation

• Sabena Flight 571 Hijacking (1972): Black September militants hijacked a Belgian Sabena airliner en route to Tel Aviv. The plane was stormed by Israeli commandos, with two passengers killed.
• Munich Olympics Massacre (1972): Black September attacked Israeli athletes, killing 11 at the Munich Olympics.
• Lod Airport Massacre (1972): Members of the Japanese Red Army, in coordination with the PFLP, attacked Tel Aviv’s Lod Airport, killing 26 people and injuring 80.
• Kiryat Shmona Massacre (1974): PFLP-GC attacked an apartment building in Kiryat Shmona, killing 18 residents, including 8 children.
• Ma’alot Massacre (1974): DFLP militants took over a school in Ma’alot, killing 25 hostages, mostly children.
• Zion Square Bombing (1975): A refrigerator bomb exploded in Jerusalem’s Zion Square, killing 15 people and injuring 77.
• Coastal Road Massacre (1978): Fatah operatives hijacked a bus on the Coastal Road in Israel, killing 38 civilians, including 13 children, and wounding 71 others.
• Entebbe Hijacking (1976): Palestinian and German terrorists hijacked an Air France plane and diverted it to Entebbe, Uganda, ending with a dramatic rescue mission by Israeli commandos.

1980s – International Reach

• Rome and Vienna Airport Attacks (1985): The Abu Nidal Organization attacked passengers in coordinated strikes at Rome and Vienna airports, killing 19 and injuring about 140.
• Achille Lauro Hijacking (1985): Members of the Palestinian Liberation Front hijacked the Italian cruise ship Achille Lauro, murdering American passenger Leon Klinghoffer.
• Neve Shalom Synagogue Attack (1986): Palestinian militants attacked the Neve Shalom Synagogue in Istanbul, killing 22 worshippers.
• Pan Am Flight 73 Hijacking (1986): Abu Nidal Organization members hijacked a Pan Am flight in Karachi, Pakistan, resulting in the deaths of 20 passengers and crew members during a Pakistani commando attempt to storm the plane.

1990s – Oslo Peace Process Violence

• Jerusalem Bus 405 Attack (1989): A member of Hamas attacked a bus traveling from Tel Aviv to Jerusalem, resulting in the death of 16 passengers.
• Hebron Massacre (1994): Baruch Goldstein, an Israeli extremist, killed 29 Palestinian worshippers in the Cave of the Patriarchs. This incident led to a surge in retaliatory terrorist attacks by Palestinian militants.
• Café Hillel Bombing (1994): A Hamas suicide bomber attacked Café Hillel in Jerusalem, killing seven people and wounding dozens. This attack occurred during a period of intense violence aimed at derailing the Oslo Peace Process.
• Beit Lid Junction Bombings (1995): Two Palestinian Islamic Jihad suicide bombers attacked the Beit Lid Junction, a busy transportation hub in central Israel, killing 21 Israeli soldiers and one civilian, and wounding dozens more.
• Jaffa Road Bus Bombing (1996): A Hamas suicide bomber targeted a bus in Jerusalem, killing 26 people and injuring 80.

2000s – Second Intifada Intensifies

• Dolphinarium Discotheque Bombing (2001): A Hamas suicide bomber targeted a nightclub in Tel Aviv, killing 21 people, mostly teenagers.
• Sbarro Restaurant Bombing (2001): A suicide bombing at a Jerusalem pizzeria killed 15 people, including 7 children, and injured 130.
• Park Hotel Bombing (2002): A suicide bomber attacked a Passover Seder at the Park Hotel in Netanya, killing 30 people and injuring 140. This incident was a catalyst for Israel’s Operation Defensive Shield.
• Hebrew University Bombing (2002): A Hamas bomb planted in a cafeteria at the Hebrew University of Jerusalem exploded, killing 9 people, including 5 Americans, and injuring about 100 others.
• Haifa Bus 37 Suicide Bombing (2003): A Hamas suicide bomber attacked a crowded bus in Haifa, killing 17 people, many of them high school students, and wounding 53 others.
• Maxim Restaurant Suicide Bombing (2003): A female suicide bomber from Islamic Jihad detonated an explosive belt at the Maxim restaurant in Haifa, killing 21 people, including Jews and Arab Israelis, and injuring 60 others.

2010s – Ongoing Attacks

• Itamar Attack (2011): Members of the Popular Front for the Liberation of Palestine-General Command (PFLP-GC) murdered five members of the Fogel family, including three children, in their home in the West Bank settlement of Itamar.
• 2011 Southern Israel Cross-border Attacks: A series of coordinated attacks by militants from the Sinai Peninsula targeted vehicles on Highway 12 near the Israel-Egypt border, resulting in the deaths of eight Israelis.
• Jerusalem Synagogue Attack (2014): Two Palestinians armed with guns and axes attacked worshippers at a synagogue in Jerusalem, killing five and wounding seven others.
• Har Nof Synagogue Massacre (2014): Two Palestinian men armed with cleavers and a gun attacked worshippers during morning prayers at a synagogue in the Har Nof neighborhood of Jerusalem, killing five people, including four rabbis, and injuring several others.
• Brussels Jewish Museum Shooting (2014): A lone gunman with ties to radical Islamist groups opened fire at the Jewish Museum in Brussels, killing four people.

2020s – Recent Developments

• Ariel Junction Stabbing (2020): A Palestinian attacker stabbed and killed an Israeli soldier at the Ariel Junction in the West Bank.
• Dizengoff Street Shooting (2022): A Palestinian gunman opened fire on a busy street in Tel Aviv, killing three people and wounding several others.
• Bnei Brak Shooting (March 2022): A Palestinian terrorist killed five people in a shooting spree in Bnei Brak, a city near Tel Aviv.
• Elad Axe Attack (May 2022): Two Palestinians attacked civilians with axes in the town of Elad, killing three people and injuring several others.
• Hadera Shooting (March 2023): Two Israeli police officers were killed and several others wounded in a shooting by Palestinian militants in Hadera.
• Jerusalem Car Ramming (July 2023): A Palestinian driver rammed his car into a group of pedestrians near the Mahane Yehuda Market, killing two and injuring several others.
• Gaza Border Clashes (August 2023): Renewed violence at the Gaza-Israel border saw numerous attacks and retaliations, resulting in multiple casualties on both sides.
• Eilat Terror Attack (February 2024): A coordinated attack by Palestinian militants in Eilat resulted in the deaths of four Israeli tourists and injuries to dozens more.
• Hebron Stabbing (April 2024): A Palestinian attacker stabbed two Israeli settlers in Hebron, critically injuring one.
• Ben Gurion Airport Attack (May 2024): A bombing at Ben Gurion Airport killed three people and injured many others, attributed to a Palestinian militant group.

October 7, 2024 Hamas Attack (the largest number of Jews killed in one day since the Holocaust!)

• On October 7, 2024, a major coordinated assault was carried out by Hamas militants across several locations in Israel. This attack involved a combination of rocket barrages, infiltrations, and multiple bombings, marking the most significant and deadly attacks since the War of Independence.
• Hundreds of rockets were fired from Gaza into Israel, targeting major cities, including Tel Aviv, Jerusalem, and Ashdod. The Iron Dome missile defense system intercepted many rockets, but some managed to hit residential areas, causing widespread damage and casualties.
• Simultaneously, armed militants infiltrated Israeli territory through tunnels and breaches in the border fence. These militants attacked civilian targets, including homes, schools, and public spaces, leading to intense firefights with Israeli security forces.
• The coordinated assault resulted in significant casualties, with over 1200 Israelis killed and hundreds wounded—the high number of injuries overwhelmed medical facilities, prompting emergency responses and international offers of assistance.
• In response to the attacks, Israel launched a large-scale military operation in Gaza with the goal of destroying the terrorist group Hamas.

A Call For Change

Creating change is a significant challenge for well-established organizations. Since World War II, Jewish leaders have mainly focused on Holocaust remembrance, guilt, and publicly denouncing antisemitic behaviors. While this approach temporarily silenced many prejudiced individuals, it didn’t fundamentally change their core beliefs about Jews. Today, antisemitism is on the rise, and the same ineffective approach persists.

A New Path Forward

The “Jewish History and Heritage Initiative” is currently in the conceptual phase, introducing a novel approach to reshaping beliefs and attitudes towards Jews. Its mission does not entail confronting antisemites but rather focuses on breaking the cycle of prejudice and hostility towards the Jewish community through personal dialogue and education, specifically targeting mainstream non-Jews.

Many non-Jews have had limited or no contact with Jews for generations. Their belief systems are shaped by their upbringing, media influence, and the opinions of those around them. The key to transforming their core beliefs lies in exposing them to Jewish history, life, and culture. This exposure is the most effective means of fostering understanding and empathy.

Historical Context

The Legacy of Antisemitism: Antisemitism’s roots run deep, with centuries of prejudice and violence. Understanding this history is crucial to changing attitudes and beliefs.

Modern Challenges: Contemporary expressions of antisemitism, particularly concerning Israel and college campuses, have taken on a new dimension. They falsely associate Jews with human rights offenses and oppression. This evolving form of antisemitism is rapidly gaining ground, and there is a pressing need for a more targeted response beyond the traditional tactics of the past.

Mission and Strategies of the Jewish History and Heritage Initiative

Disrupting Entrenched Beliefs: The initiative aims to dismantle antisemitic attitudes by addressing long-standing myths and stereotypes about Jews.

Proactive Education: It emphasizes educating people about Jewish history, culture, and contributions, going beyond merely condemning or responding to antisemitic incidents.

Building Awareness: The initiative raises awareness about antisemitism’s nuances, including its history and modern manifestations.

Impact and Outreach

Community Engagement: Engaging with diverse communities fosters understanding and empathy.

Collaboration with Educational Institutions: Collaborating with schools and universities to develop comprehensive educational tools on Jewish history and antisemitism.

Public Campaigns and Advocacy: Utilizing media and public platforms to promote learning about Jews and the true narrative about the Jewish people.

Conclusion

The Jewish History and Heritage Initiative represents a proactive approach to breaking the historical cycle of antisemitism. By focusing on initiative-taking education and awareness, it aims to counter existing prejudices and prevent their resurgence in future generations.

As a symbol of hope and change, the Jewish History and Heritage Initiative can be a pivotal force guiding our community towards a more inclusive and understanding future, free from the shadows of historic antisemitism. the shadows of historic antisemitism.

Today is International Holocaust Remembrance Day. This year, it is a day marked by the horrific October 7, 2023, Palestinian attack on innocent Israeli citizens resulting in the massacre of over 1200 people and over two hundred hostages taken. This one day saw the most Jews ever killed in one day since the Holocaust. It saw the occupation of Israeli territory and the most destruction to villages since the War of Independence.

Today, Israel and Hamas are at war. And for the most part, the rapes, torture, dismemberment, burning alive, murder of innocent people, taking hostages, and even now, continued rocket fire from Gaza are “not a big deal to most of the world.”

The world is focused on Israel and the Jews fighting back. And the world does not like that. It’s not the historical norm. Jews are supposed to be victims, Jews are supposed to be acknowledged in the past tense. It’s been that way from the time of the Romans until the birth of Israel. What happened on October 7, 2024, was a normal event for the Jews of Israel, except for the level of death and destruction.

Palestinian terrorism is a daily fear in Israel going back to independence in 1948. The current war between Israel and Hamas is a war of choice by Hamas. They did not have to attack Israel. They did not have to take immense pleasure in such torture, death, and destruction. They did not have to take hostages and now refuse to release them.

Israel has been attacked by Arabs since its founding day. “From the river to the sea” has been an Arab chant since that very day. Terrorism in the skies, and around the world became a Palestinian terrorist norm in the 1970s. A Palestinian massacre of all Israeli Olympic athletes in 1972 did not see an outraged world. “Let’s just forget about it” resume the games and act like nothing happened.

To Jews, the horrors of today’s times are nothing new. They are a continuation of what was started by the Romans in 73 CE. This is our historical norm. And to non-Jews, what is happening to Jews today is also nothing new. It’s a norm the world expects to see since the Romans.

The norm is that Jews are supposed to be victims and dead. Living Jews don’t matter. Never have! Israel is always held to double, hypocritical standards by the rest of the world. Tens of wars have been fought since 1948, with Israel the victor in all of them. Yet with each Israeli victory, the Palestinians and the world expect Israel to surrender. The Palestinian terror attacks resume, and the world views Israel and Jews as the oppressors. Why, because Jews are not supposed to defend themselves. We are supposed to be victims. How dare we change the rules in 1948. The rules have to go back to what they were!

October 7, 2023, was a terrorist attack within a cycle of never-ending terrorist attacks. What happened was Israel let its guard down. Israel slipped up and left itself open to this attack. I have heard people say this is another reason, Israel has no right to fight Hamas. After all, it’s Israel’s fault they let their guard down. That is not the fault of the Palestinian terrorists! The hypocrisy never ends.

October 7, 2023, was a single day in Jewish history. The Holocaust was 6 years of Jewish history. We cannot just focus on and recognize the Holocaust as what we remember.

We must remember all that Jews have endured since 78 CE. Knowing that history tells us the answers to exactly what Jews face in today’s times and how we must respond. It starts with visiting Eastern Europe, as Janet and I did in 2022. You’d inevitably encounter a haunting landscape marked by the tragic history of the Holocaust.

Every city and village bear witness to the formal and hidden sites where Jews suffered and perished, victims of both the Nazis and deep-seated anti-Semitism. Among Eastern European nations, Poland stands out, with some historians suggesting it may have seen more Jewish deaths than even Nazi Germany during World War II.

While precise numbers remain a subject of debate, the fact remains that three million Jews lost their lives in Poland, a number that likely surpassed the German casualties. Every step in Eastern Europe seems to lead to a stark reminder of the Holocaust’s horrors. Tour guides point to these landmarks, saying, “Here, Jewish lives were lost. There, more innocent souls perished.”

These very places were once home to thriving Jewish communities: the old synagogue, the ghetto, the concentration camps where they toiled as slaves and met their end, the death camps where they were gassed and cremated, and the rivers and fields where their remains were discarded.

Even post-war pogroms found their way into this tragic narrative. Today, however, living Jewish communities in these regions have dwindled significantly. Their presence has faded into obscurity, and few among the local populace remember or miss them. In these countries, knowledge of Jews mostly revolves around the history of their persecution, as there are scarcely any Jews remaining to share the present.

Globally, only 16 million Jews exist today, a fraction of the world’s population. Approximately six million reside in the United States, while seven million call Israel home, leaving the remaining three million scattered across the globe.

Yet, astonishingly, age-old myths about Jewish control persist, even in regions with negligible Jewish populations. Facts and figures matter little; it’s the enduring power of hate that fuels these baseless conspiracy theories. Jews, living and deceased, continue to serve as scapegoats for societal ills.

In a world of nearly eight billion people, the imaginary notion of a mere 0.2% of the population, the Jewish minority, holding vast control remains a persistent concern.

Take the Arab world, for instance, with 457 million inhabitants, and a mere 12,700 Jews living amidst them, comprising just 0.003% of the Arab population. Yet, these Jewish communities endure relentless persecution.

In contrast, Israel, occupying 0.17% of disputed land in the region, houses seven million Jews who have faced continuous attacks and conflicts since their nation’s founding in 1948.

The aftermath of World War II presented a dire situation for most Jewish survivors in Poland and Eastern Europe. Many found themselves with no place to go, and those who returned to Poland experienced pogroms and substantial loss of life. Simultaneously, countries like the United States and Britain, despite the knowledge of Jewish refugees who had survived the Holocaust, closed their doors to them. Britain even halted Jewish immigration to Mandatory Palestine under their control.

As a result, over 600,000 stateless Jewish refugees, including 200,000 who had fled Poland, were stranded in displaced persons (DP) camps, facing a future of uncertainty. The establishment of the State of Israel on May 14, 1948, provided a glimmer of hope. Israel swiftly opened its doors to these stateless Jewish refugees, many of whom had survived the Holocaust’s horrors.

These resilient survivors, now transformed into pioneers, fought valiantly in Israel’s war of independence, with many making the ultimate sacrifice. Israel faced an existential threat as it was besieged by neighboring Arab nations, all seeking its destruction.

If not for Israel’s victory, most of its Jewish inhabitants would have perished, as Arab nations vowed to drive them into the sea. Until the conclusion of the Six-Day War in June 1967, the Arab world’s collective objective remained the annihilation of Israel, with overwhelming odds in their favor.

The world watched apathetically as unprovoked wars unfolded, anticipating Israel’s downfall. To their astonishment, Israel emerged victorious each time. Today, that same Arab objective persists – the annihilation of Israel. However, the world’s response remains lukewarm.

The global community appears more concerned about the fact that Jews can now defend themselves, preventing the wholesale slaughter witnessed throughout history. The prospect of Israel’s success and self-defense infuriates many, challenging the conventional narrative of Jews as helpless victims.

For Jews, “never again” signifies a commitment to never again being defenseless or stateless. My words may seem stark, but they aim to convey how the 16 million Jews worldwide perceive the world today, drawing from a history spanning over 2,000 years. It raises questions about the persistence of baseless conspiracy theories against Jews and the normalization of Jewish victimization.

Even within Jewish communities, there is growing complacency and apathy towards the escalating hatred directed at Jews in the United States, Europe, and beyond. Antisemitic incidents are on the rise, reaching levels not seen since the 1930s, the era of Hitler’s ascent. Israelis, living under the constant threat of war and terrorism, keenly feel this danger.

Today, Jews must recognize the imperative of standing up for themselves, boldly asserting their Jewish identity, and preventing history from repeating itself. They must refuse to be innocent victims, marked only by their absence. While commemorating the Holocaust and condemning the Nazis as evil is relatively straightforward, the pressing question is whether we, Jews and non-Jews alike, are willing to stand up for living Jews today.

In the immediate post-war years, the sheer magnitude and horror of the Holocaust relegated hate against Jews, or anti-Semitism, and public expressions thereof, to the fringes of society. After all, the world viewed hating Jews as something only the Nazis did, and no one wanted to be associated with Nazism.

Yet, as time erodes memories and eyewitnesses pass away, antisemitism is re-emerging on a global scale. Movements like MAGA in the United States and the resurgence of nationalism worldwide have normalized public displays of Jew hatred.

Furthermore, progressive liberals have masked their hatred of Jews under the guise of being anti-Israel, rather than outright antisemites. Jewish students on American college campuses, in particular, face harassment and attacks, often being barred from campus activities and living in constant fear.

To Jews, these students are their children and grandchildren, facing the same hatred their ancestors endured in the 1930s. In Europe, Jewish communities grapple with an uncertain future, with France being a poignant example. French Jews have confronted relentless and deadly attacks in recent years, prompting many to leave. National Geographic reported that a third of all French Jews who emigrated to Israel since its establishment in 1948 did so in the last decade.

In 2024, Jews face existential threats globally, with Israel front and center. I struggle with why people view this as new and unique. It’s a norm that has existed for thousands of years.

So as we recognize this International Holocaust Remembrance Day let us focus on the big picture and our entire history of persecution, not just 6 years. We must stand up for ourselves and all Jews. We must boldly assert our Jewish identity. We must prevent history from repeating itself. We must refuse to be innocent victims and not fight back ever again!

As we enter 2024, it’s crucial to reflect on the Jewish experience, encompassing both our historical challenges and present-day issues. This reflection serves as an invitation, particularly to our non-Jewish friends, to understand the pain, sorrow, fear, and resilience that have been woven into Jewish life for centuries.

Our history is a rich tapestry of survival against the backdrop of relentless adversity. From ancient times to the Spanish Inquisition, from the Russian pogroms to the Holocaust, our narrative is marked by profound loss and unwavering resilience. Yet, it is also a story of triumph, with our culture preserved and our identity celebrated, often against formidable odds.

The Holocaust stands as the most profound tragedy in our extensive history, marked not only by its unfathomable loss of life but also the destruction of Jewish cultures and communities across Europe. The establishment of Israel in its aftermath symbolized a new beginning, offering hope and a place to rebuild what was lost.

Today, antisemitism still persists, manifesting in both familiar and novel forms. On the right, it emerges as xenophobic nationalism, with Jews portrayed as the perpetual “other.” On the left, particularly in progressive, academic, and social justice circles, there’s a concerning tendency to depict Jews and Israel as oppressors. This portrayal is ironic, given our history of persecution and our support for social justice causes.

This theme of Jews and Israel as oppressors is especially prevalent on college campuses and in international discourse. It often conflates valid criticism of Israeli policies with a broader anti-Israel sentiment, blurring the lines between constructive dialogue and biased prejudice. This rhetoric not only oversimplifies the Israeli-Palestinian conflict but also unfairly singles out Israel, leading to a distorted view of the Jewish state and, by extension, Jewish people.

Addressing these challenges requires more than immediate anger or demonization of those expressing antisemitic views. Such reactions, while understandable, only exacerbate division and misunderstanding. Instead, changing antisemitic beliefs demands thoughtful action and engagement, recognizing that altering belief systems is a gradual and deliberate process.

Changing belief systems involves education and dialogue to dispel misconceptions and promote understanding. It’s about creating spaces for honest and respectful conversations where the complexities of Jewish history, including the long history of antisemitism, the Holocaust, and the establishment of Israel, can be discussed and understood in context.

For our non-Jewish allies, comprehending the Jewish experience extends beyond the Holocaust. While the Holocaust represents a horrific chapter in Jewish history, it is just a fraction of the 2500 years of enduring antisemitism. To fully grasp the Jewish experience, it’s essential to acknowledge the myriad historical traumas affecting Jewish families and communities.

This understanding goes beyond recognition; it entails delving into the human stories shaping the Jewish narrative. It means recognizing the enduring fears of antisemitism that persist among Jewish individuals and communities and acknowledging our genuine aspirations for lasting peace and security.

Being a true ally necessitates empathy, education, and a stand against all forms of discrimination to ensure that the Jewish experience is comprehended and respected.

Jews must unite in action, not just words. Our diverse experiences and perspectives are strengths that can create a more deliberate and lasting approach to combating antisemitism. We must harness our collective experiences, drawing from the past and present, to forge a future where antisemitism is not merely reduced but eradicated.

Our efforts should concentrate on creating a world where the Jewish community’s fears and aspirations are understood and acknowledged, where endeavors toward peace and coexistence are genuinely recognized and supported.

Many Jewish leaders and organizations have clung to conventional strategies that have proven ineffective. These older approaches mainly focus on highlighting the Holocaust and attempting to evoke guilt to combat antisemitism. While there was a perception that antisemitism diminished after World War II, it sadly never truly disappeared, merely lying dormant.

Regrettably, the Holocaust’s guilt-inducing impact no longer silences contemporary haters, and we are witnessing a resurgence of antisemitism, reaching record levels.

What has been conspicuously absent is a concerted Jewish effort to address the root issue by altering beliefs and fostering a deeper understanding of the entire Jewish experience with antisemitism. This entails imparting knowledge and understanding about how millennia of hatred culminated in the Holocaust. It is crucial to emphasize that the Holocaust did not occur in isolation; it was the culmination of a long history of prejudice and discrimination.

Antisemitic individuals and groups are adept at disseminating false narratives that fuel hatred against Jews, often operating with considerable organization. In response, Jewish leaders have frequently turned to the media to condemn and seek consequences for those who openly express their hatred of Jews. Unfortunately, this reactive approach often amplifies the resolve of the hatemongers, strengthening their prejudiced beliefs.

To truly make a lasting impact, we must shift our focus from punitive measures and demonization toward the more challenging task of changing beliefs. This endeavor is a long-term commitment, demanding sustained efforts, rather than relying on quick fixes or last-minute interventions.

We must heed the wisdom that repeating the same actions while expecting different results is futile and akin to insanity. Instead, we must adopt a fresh and innovative approach that addresses the root causes behind the false beliefs of those who harbor hatred.

The question arises as to whether there are individuals and groups willing and capable of taking on this challenging task.

We can no longer stand by silently while Jewish leaders continue to cling to old approaches that have shown limited effectiveness for generations. It’s essential for others to step forward and challenge the status quo. I refuse to remain passive and witness Jewish history repeating itself yet again, even in the face of criticism and rejection from fellow Jews for my views. You might deem it unconventional, but the memory of those who perished in the Holocaust drives us to do nothing less than what is necessary to build a world without antisemitism.

Who is willing to join me in this crucial endeavor?

By Jerry Elman, December 16, 2023

Introduction
In a world increasingly marred by instances of hate crimes, racial tensions, and political divisiveness, understanding the underpinnings of hate has never been more crucial. The Pyramid of Hate, an educational tool developed by the Anti-Defamation League (ADL) to illustrate the insidious progression of hate, provides a framework for understanding how seemingly innocuous biases can escalate into full-blown genocide.

The Pyramid Explained
The Pyramid of Hate is structured in layers, each representing a stage in the escalation of hate:

Biased Attitudes: At the base are subtle, often unconscious, biased attitudes, including stereotypes, fears, and justifications for hatred based on race, religion, ethnicity, sexual orientation, or any other perceived difference.

Acts of Prejudice: Moving up, these biases manifest as acts of prejudice, including name-calling, social avoidance, and derisive jokes. These actions, while not overtly violent, create an atmosphere of hostility and intolerance.

Systemic Discrimination: This layer involves discrimination encoded in laws, practices, or societal norms, leading to social and economic disadvantages for certain groups. Examples include segregation, employment discrimination, and biased media representation.

Bias-Motivated Violence: As hate escalates, it leads to violence targeted at individuals or groups, such as assaults, murders, or terrorist attacks. These acts are motivated by the desire to harm and intimidate.

Genocide: The apex of the pyramid is genocide, the systematic extermination of an entire people. The Holocaust is the most infamous example, but history is replete with other instances of genocide driven by deep-seated hatred and bias.

Current Context
In modern times, the Pyramid of Hate can be seen in various global contexts. From the rise in hate crimes and antisemitism to political unrest marked by biased rhetoric and violence, the pyramid provides a lens to understand these events’ progression.

The Hamas attack on Israel on October 7, 2023, is the most recent and most horrific example of the dynamics of the Pyramid of Hate as applied toward Jews since the Holocaust. The terror and brutality of the attack rise toward the top of the pyramid. Hamas rose to the top two levels of the pyramid, and their goal is the genocide of all Jews in Israel.

The significant increase in antisemitic incidents following the events of October 7th and the subsequent escalation of the conflict aligns disturbingly with the stages outlined in the Pyramid of Hate. This model provides a framework for understanding how antisemitic sentiments can escalate from latent biases to overt violence.

Post-October 7th, there has been a notable surge in threats and violent acts against Jewish individuals globally, reaching a severity not witnessed since the Holocaust. These incidents, ranging from verbal harassment to physical attacks, exemplify a dangerous climb up the Pyramid of Hate, transitioning from underlying prejudiced attitudes to acts of explicit bias-motivated violence.

The chant “from the river to the sea,” commonly heard in discussions surrounding the Israeli-Palestinian conflict, is viewed by many as a call to dismantle the State of Israel. In some interpretations, it’s also perceived as an implicit call for violence against Jews. This kind of rhetoric, especially when it incites or justifies violence, aligns with the more extreme levels of the Pyramid of Hate, including the advocacy for genocide.

There is a noticeable variance in responses and focuses in the discourse surrounding the actions of Hamas and the broader conflict. While some voices condemn the attacks and the broader implications for regional stability, others neglect to address critical aspects, such as the brutality of the Hamas attacks or the release of the hostages. This selective attention reflects deeper, ingrained biases and contributes to perpetuating a one-sided narrative.

This situation underscores the need for a balanced and comprehensive approach in discussing sensitive geopolitical issues. It’s vital to recognize and counter all forms of hate and bias, irrespective of their origin, to prevent the escalation of violence and to foster a climate of peace and mutual understanding. The Pyramid of Hate reminds us of the critical need for vigilance and proactive engagement at all societal levels to combat the rise of hate.

Educational Implications
Educationally, the Pyramid of Hate serves as a powerful tool in teaching people to recognize and counteract bias and hate. Many schools and colleges use this model to illustrate the dangers of unchecked bias and the importance of intervening at the early stages of prejudice.

Conclusion
The Pyramid of Hate underscores the responsibility each individual holds in countering hate at every level. From challenging our own biases to speaking out against systemic discrimination, understanding this progression is key to preventing the horrors of extreme hate manifested in violence and genocide. It is a call to action for a more empathetic, inclusive, and peaceful society.

By Jerry Elman, December 5, 2023

In a recent rally, former President Donald Trump’s rhetoric took a disturbingly familiar turn. He stated, “We pledge to you that we will root out the communists, Marxists, fascists, and the radical left thugs that live like vermin within the confines of our country that lie and steal and cheat on elections.”

This language eerily mirrors that of historical authoritarian figures, notably Adolf Hitler, in its categorization and condemnation of perceived enemies. Such an approach is not only divisive but also dangerously distorts the public’s understanding of these ideologies.

Trump’s targeting of communists and Marxists is perplexing in the current political context. While these ideologies played significant roles in historical geopolitical dynamics, they do not represent a tangible threat to American democracy today. This misrepresentation serves more as a political tool to rally support and demonize opposition than a reflection of actual political threats.

The reference to fascists, however, is ironic given the nature of Trump’s rhetoric. Fascism, characterized by authoritarian power, suppression of opposition, and extreme nationalism, seems more akin to the strategies employed by Trump himself. The danger lies in the public’s desensitization to the true meaning and implications of fascism, a consequence of its casual and inaccurate use in political discourse.

The comparison with Adolf Hitler and the Nazi regime is unavoidable and deeply concerning. The Nazis, as the embodiment of fascism, showed the world the catastrophic consequences of unchecked authoritarianism and hate-fueled ideology. They committed atrocities that remain unparalleled in their scale and brutality. By trivializing terms like fascism, Trump risks diluting the severity of these historical events, potentially normalizing ideologies that should remain universally condemned.

Trump’s skill in using language to provoke and manipulate is evident. However, his approach to ideological terms is not just about provocation; it’s about reshaping public perception. By blurring the definitions of these ideologies, he creates a space where extreme beliefs can be subtly introduced into mainstream politics. This “fascism-lite” approach, while seemingly less extreme, still carries the core tenets of authoritarianism and can be just as dangerous.

Now more than ever, it’s crucial for Americans to understand the full extent of the horrors of the fascist regime. From the early days of book bans to the liberation of concentration camps, the trajectory of fascism shows a gradual erosion of rights and humanity. Understanding this history is essential in recognizing the signs of emerging authoritarianism and preventing its resurgence.

The question of who the real fascists are in today’s political landscape is not just rhetorical; it’s a critical examination of the ideologies and tactics at play. The use of such charged language by a former president and the potential normalization of extreme ideologies should be a wake-up call. The American public must critically evaluate the rhetoric used by their leaders and its implications for democracy.

As the nation reflects on its values and the direction of its political discourse, it’s imperative to question the place of such ideologies in the White House and American politics. The answers to these questions will define the character and future of American democracy, underscoring the importance of vigilance, awareness, and commitment to democratic principles in the face of divisive and potentially dangerous rhetoric.

Most Americans perceive the upcoming 2024 Presidential election as a typical race for the White House, focusing on whether Donald Trump or Joe Biden will win. However, this perspective overlooks a more profound, underlying issue.

This election is not merely about determining the next President; it echoes the legal coup that brought Adolf Hitler to power in Germany. A similar strategy is being deployed within the Republican Party and the Extreme Evangelical Movement. Their goal is ambitious and chilling: they aim to establish not just a fascist autocracy, as Hitler did, but also an extreme Evangelical religious theocracy.

Much like the majority of Germans in the 1930s, who were blind to the looming disaster until it was too late, most Americans are underestimating the gravity of the situation.

This election is about far more than Donald Trump. If successful, the consequences could be far more devastating than Hitler’s rise to power, potentially transforming America into a fascist religious theocracy. This outcome would surpass all previous historical disasters. America and the world would never recover from it.

The evolving political landscape in the United States is witnessing a significant shift within the Republican Party, driven by a deep intertwining of extreme Evangelical beliefs and political loyalty, particularly towards former President Donald Trump. This phenomenon transcends mere political allegiance, marking a profound ideological transformation where religious doctrine is placed above constitutional mandates and the rule of law. This scenario is reminiscent of theocratic governance observed in countries like Iran and Afghanistan, where extreme religious beliefs totally determine state affairs.

This ideological shift has redefined the Republican Party’s base, with extreme Evangelicals emerging as its primary supporters. Many Republican officials, particularly at state and federal levels, now align themselves with these extreme Evangelical doctrines.

Figures like Marjorie Taylor Greene are not to be dismissed as mere eccentricities or irrelevant; they are central to this movement. Greene, like many others in the Republican Party, is deeply committed to extreme Evangelical doctrine, and her actions and statements reflect a deliberate strategy to transform America into an extreme Evangelical Theocracy.

Removing Kevin McCarthy as Speaker of the House was not a mere political maneuver but a strategic move in this overarching plan. McCarthy was not a true believer in this coup that is underway. His removal was a calculated political crisis created to install a true believer as Speaker of the House. Similarly, the actions of Republican State Legislatures across the country, aimed at upending fundamental rights in favor of extreme Evangelical beliefs, are not acts of craziness but the execution of a deliberate plan. The battle to overturn abortion rights was a pilot project to test the long-term strategy and plan. That pilot was successful, and now the legal coup is moving forward at full speed.

In this context, Trump is seen not only as a political figure but as a religious leader who will steer America toward an extreme Evangelical Theocracy. His rhetoric, which always shows contempt for the Constitution and the rule of law, together with his rhetoric in support of extreme Evangelical views and fascism, finds a prophet-like audience of believers.

Donald Trump’s public persona and actions have been a topic of considerable debate. Some argue that his unconventional approach and rhetoric are merely impulsive. I believe everything he does is part of a calculated strategy to appeal to a certain segment of the population. While mainstream America often questions the basis of his success, he did not randomly garner a dedicated following who resonate strongly with his messages.

Like Adolph Hitler, he created two public images of himself. To the mainstream, he created an image of incompetence, hate, and speaking nonsense so he would not be taken seriously. To the fascists and extreme Evangelicals, he embraced their beliefs and ideology and spoke to them as a prophet whom they now believe in and worship.

Trump embraced what his extreme Evangelical base believed. They believe America is a Christian nation under siege by sinister forces, necessitating spiritual warfare. Trump is viewed as a divinely appointed leader destined to rescue the nation. This belief is echoed by numerous Republican politicians who prioritize their religious mission over democratic principles, viewing opposition not just as a political disagreement but as a legitimate religious battle against evil.

Trump deliberately aligned his political mission with a divine mandate, casting his opponents as demonic. The events surrounding the 2020 election, including Trump’s unfounded claims of electoral fraud and the subsequent Capitol insurrection, are portrayed as part of a holy war to save a “Christian America.”

America faces a dire situation as most people remain on the sidelines while an extreme minority may take total power via legal means.

The current direction of the Republican Party, influenced by far-right fascists and extreme Evangelical ideology and its alignment with Trump, represents a significant threat to the democratic foundations of the United States. This is not merely a political shift but a move towards an authoritarian, theocracy-influenced governance model, leveraging democratic mechanisms to undermine democracy itself.

Even if Trump is defeated and goes away, this battle will not go away. It is a coup that is much bigger than Trump alone. The Republican Party establishment, together with extreme Evangelicals, will continue to fight for what they want for years to come. They will find another prophet to lead them.

We must remain vigilant for the long haul and decisively defeat these extremists at their own game. In the past, the role of the Supreme Court was to stop the unraveling of American democracy. We certainly cannot count on them today!

Written by Jerry Elman, November 11, 2023

The October 7th Hamas massacre of over 1200 innocent individuals and the subsequent war have contributed to an alarming spike in antisemitic sentiments globally. This spike has reached a distressing intensity, drawing parallels to the dark era of the German Third Reich and the Holocaust.

In the wake of these events, there are disturbing reports of increased hostility and threats towards Jewish people, not only in Israel but around the world. The Jewish community is grappling with intense feelings of fear and despair, feeling marginalized and threatened in a world where they should belong and feel safe.

Jews have always existed in a world where antisemitism persists. Ours is a journey riddled with complexities, challenges, and an enduring sense of resilience. Antisemitism is not merely a concept or a distant historical fact; it is a tangible, pervasive presence that shapes our day-to-day existence.

Living as a Jew in a world where antisemitism is a daily reality presents a unique set of challenges that are difficult for non-Jews to understand. This is an attempt to bridge that gap in understanding.

It’s important to recognize that the Jewish people have faced prejudice and hate for an exceptionally long period, spanning over 2500 years. This enduring experience of antisemitism, marked by its intensity and longevity, sets the Jewish experience apart in the context of global history and societal dynamics.

In this personal account, I aim to share my experiences, the subtle and overt ways antisemitism manifests, and how it influences my identity, relationships, and worldview.

Antisemitism seeps into my everyday life in both blatant and subtle ways. It appears in offhand comments made by colleagues, in the caricatures I see in many media portrayals, and in the conspiracy theories that regularly surface in social conversations.

Each instance feels like a small cut, a reminder that to some, I am forever an outsider. Choosing when to speak out or stay silent, when to reveal or conceal my Jewish identity, is a constant calculation, an emotional labor that is as exhausting as it is unavoidable.

My Jewish identity is both a source of immense pride and a potential liability. I wear my Star of David necklace as a symbol of defiance and faith, knowing that its presence could incite verbal and even physical threats. Maintaining Jewish traditions is an act of cultural and religious affirmation, but they also often feel like acts of courage in a world that doesn’t always welcome them.

As a Jew, my life is deeply enmeshed in a tapestry of history that spans millennia, marked by both profound tragedy and unwavering resilience. This history is not just a collection of dates and events; it’s a personal saga that flows through my veins, filled with emotions that range from despair to pride, from grief to hope. The Roman destruction, the expulsions, the Holocaust – they are not merely chapters in history books; they are palpable parts of my identity.

The destruction of the Second Temple by the Romans in 70 CE holds profound significance in Jewish history and collective memory. For Jews, this event symbolizes a profound loss and the beginning of a long period of diaspora. It represents not just the physical destruction of a central place of worship and community but also the loss of our homeland. It was the most significant turning point in Jewish identity and cohesion.

The expulsions from Spain, England, and France are stories that have brought tears to my eyes. Imagining over 200,000 Jews in Spain torn from their homes, forced to choose between their faith, their land, and their lives, I feel a heartache that’s hard to put into words. It’s a mixture of empathy for their suffering and a burning anger at the injustice they endured. The stories of the conversos (those who converted) secretly clinging to their Jewish faith fill me with both admiration and a profound sadness for the fear and duplicity they had to live with.

The Holocaust is a wound in my heart that never fully heals. Knowing that six million of my people were systematically exterminated is a source of enduring grief and horror. It’s not just a statistic; it’s a personal loss. I carry the weight of this tragedy every day – it’s in the stories of my parents and relatives who survived, in the family tree branches that abruptly end, and in the haunting images of concentration and death camps that linger in my mind.

Facing antisemitism today is an ongoing emotional struggle. Each encounter – be it a thoughtless comment or a news report of a hate crime – reignites a mixture of fear, anger, and defiance in me. It’s a reminder that the shadows of the past still loom over the present, and it fuels my determination to stand proudly as a Jew despite the risks.

Celebrating Jewish traditions is an act filled with bittersweet pride. I feel a deep connection to my ancestors, a joy in the continuity of our traditions, and an emotional awareness of those who were denied these simple freedoms of faith and tradition.

Throughout history and in my own life, allies have been invaluable sources of support and comfort. Their empathy, understanding, and solidarity in the face of antisemitism are not just acts of kindness; they are lifelines that restore my faith in humanity and give me hope for a more inclusive future.

My journey as a Jew is an emotional odyssey that spans thousands of years and touches the deepest parts of my soul. It’s a journey marked by tears for the past, determination in the present, and an unquenchable hope for the future.

The resilience I carry is tinged with both sadness and pride. It’s a resilience forged through generations of facing adversity, a testament to the unbreakable spirit of my people. Embracing this resilience, I am often filled with a sense of awe and responsibility – a desire to honor the struggles and triumphs of those who came before me.

By sharing my story, I honor the memories of those who suffered before me, confront the challenges of today, and dream of a world where being Jewish is synonymous with dignity, respect, and peace.

Written by Jerry Elman, November 7, 2023

The horrific attack on October 7th, where Hamas perpetrated a massacre that resulted in the deaths of over 1,400 innocent people, is a stark reminder of the historical pattern of animosity towards Jews spanning more than 2,500 years. Generally, when a nation is subjected to such aggression, their inherent right to self-defense and retaliation, particularly when their existence is under threat, is unquestioned.

Reflect on September 11, 2001, when the U.S. was attacked by terrorists who converted commercial planes into weapons, killing 2,996 individuals. The U.S. responded by initiating military action in Afghanistan aimed at the complete annihilation of Al Qaeda and the Taliban. Due to Al Qaeda and the Taliban’s tactics of employing civilians as shields, using hospitals for weapon storage and command, and ambulances to transport combatants, the U.S. had to modify its rules of engagement. The enemy’s pursuit of martyrdom made the war incredibly challenging, as they did not value their own lives or those of others. The question then and now is how do you stop and defeat people who place no value on life?

Post-invasion, the U.S. prematurely declared victory in Afghanistan. Over time, however, the Taliban replenished its forces and weaponry, ultimately leading to the prolonged conflict which the U.S. exited after 20 years. Presently, the Taliban have regained control in Afghanistan, with the re-emergence of Al Qaeda and ISIS, despite skepticism about their revival. They will become a threat to the United States again in the future because we allowed them to survive and rebuild.

The post-World War II era brought a belief that wars could end through political means rather than absolute military victories. This shift led to conflicts ending in stalemates, with political agreements that often failed to deliver lasting peace. Wars resume because the adversaries are not decisively defeated, and no formal surrender occurs.

This pattern mirrors Israel’s experience since 1948. Israel agreed to the U.N. partition plan for a two-state solution, but the Arab states rejected it and waged war. Despite Israel gaining more territory, a U.N.-mandated ceasefire ensued. Interestingly, Jordan and Egypt seized the West Bank and Gaza Strip—areas meant for the Palestinian state proposed by the U.N.—with no intentions of creating a Palestinian state but instead aiming to obliterate Israel.

After the ceasefire, Arab nations immediately started rearming and planning future wars against Israel. Conflicts reoccurred in 1956 and 1967, with the latter leading to Israel capturing significant territories, yet each ended with a ceasefire, and the cycle continued.

In the 1973 war, despite Israel’s tactical advantages leading to further advances into Egypt and Syria , another ceasefire resulted in Israel relinquishing territories. After the conflict, Arab nations again vowed further warfare against Israel.

The lasting peace between Israel, Egypt, and Jordan is the exception to these cycles. With the establishment of the Palestine Liberation Organization (PLO) in the 1970s aiming to destroy Israel via terrorism and the subsequent Oslo Accords in the 1990s, the PLO rejected substantial concessions offered by Israel in 2000, returning to militarization and conflict.

Yasar Arafat founded and led the PLO through various historical junctions that could have led to peace. Instead, he often oscillated between a peacemaker and a militant leader. Arafat’s commitment to peace was perpetually overshadowed by his direct involvement in acts of terrorism and violence. His career was built on exploiting the Palestinian cause for personal gain. His leadership perpetuated a cycle of conflict, leading Palestinians through decades of strife and instability. The Palestinian people were left in poverty, war, and destruction due to Arafat. Ironically much of the world blames Israel for the plight of the Palestinian people, not Arafat.

Contrasting Arafat’s tactics, Hamas emerged as an even more extreme element within the Palestinian political landscape. Under their direction, the pursuit of martyrdom becomes a disturbingly prominent feature, with a radical doctrine that endorses total self-sacrifice and death in the conflict against Israel. In this light, Hamas’s leaders are seen as provoking conflict from the safety of their shelters, leaving the Palestinian populace exposed to the consequences of the hostilities they instigate.

Arafat and Hamas’s actions are pivotal in understanding the complex and often tragic tapestry of Middle Eastern geopolitics, where the lines between terrorism, resistance, and governance are frequently blurred, and the cost is borne by the people caught in the crossfire.

Past wars between Israel and Hamas concluded with ceasefires, leading to temporary halts rather than conclusive victories and permanent peace.

This never-ending cycle is what led to the brutal attack against Israel on October 7th and the subsequent war. Forced political solutions and stalemate lead to worse situations as time goes on.

Wars cannot be fought only to achieve ceasefires and stalemate, as harsh as that sounds. For lasting peace, wars must conclude with clear victories and the formal terms of surrender and peace for the defeated. In this view, Israel, like the U.S. with Al Qaeda, ISIS, and the Taliban, must aim to defeat Hamas decisively. Ceasefires only lead to worse bloodshed and wars with them.

Once Hamas is destroyed decisively, peace terms must be agreed to upfront with Israel, then assisting Palestinians in forming a stable government and aid in rebuilding. This is the only way to produce the conditions needed for peaceful coexistence. As long as terrorist organizations are operative and stalemate endures, lasting peace is unattainable in this ongoing cycle of conflict and war.

In the broader context of the ongoing conflict and the struggle for peace in the Middle East, the fate of Hezbollah will remain a significant concern following any decisive outcome against Hamas. The crux of the matter is whether the destruction of Hamas will serve as a cautionary tale for Hezbollah, influencing it to opt for diplomacy over hostility. My hope lies in the possibility that witnessing the end of Hamas will prompt Hezbollah to choose a path of peace instead of facing a similar obliteration.

World War II underlines the importance of a decisive victory in the quest for lasting peace. If the Allies had pursued a ceasefire with Nazi Germany instead of seeking total victory, the conflict would have dragged on indefinitely. It was a clear, decisive defeat of Germany that ended hostilities. The cycle of war continues unabated, with each cease-fire or armistice merely serving as a brief interlude before the next escalation.

The ultimate point is that wars must be concluded with definitive outcomes; otherwise, the cycle of violence perpetuates, with worsening consequences for all involved.

The recent horrific attack against innocent Jews by Hamas and the ensuing war has further polarized discussions and relationships around Jewish identity, inadvertently creating platforms for age-old prejudices against Jews to surface.

While it’s legitimate for the Jewish community to express outrage and seek revenge over Palestinian terror, it’s also crucial to remember that many Palestinians are caught in the middle of this conflict, yearning for normalcy, just like us. The terrorists must be destroyed so both Jews and Palestinians can live their lives in peace and prosperity. Extremists represent agendas that only promote killing and war. It must end once and for all!

Having grown up with parents who survived the Holocaust and with unwavering support for Israel (while I disagree with many political and government policies), I’ve observed with deep concern how our dialogues have evolved. Increasingly, many individuals, including some within the Jewish community, have adopted extreme perspectives. This calls for reflection and action.

Jews of all people know resilience amidst adversity, of communities holding tight to faith even when surrounded by darkness. We continue to prevail when faced with the worst of brutalities throughout history.

Hate of Jews (antisemitism) is back to record levels. It is not safe for our children to even be on college campuses today. We must try to understand how we got here.

Past efforts to counter antisemitism, even in the post-Holocaust era, have been met with varying degrees of success. As we venture deeper into the 21st century, the challenges seem to mutate, becoming more entrenched in the historical maze of misinformation and polarized views.

Sadly, some of the rhetoric, even from former allies in progressive circles, sounds as intense as one might expect from right-wing extremist groups. Some of this intense rhetoric comes from fellow Jews who should know better. Jews demonizing fellow Jews and non-Jews resolves nothing. One-upmanship accomplishes more one-upmanship!

The advent of the internet brought with it the promise of democratized information, a world where knowledge knows no bounds. However, this vast expanse has, paradoxically, also nurtured echo chambers. People increasingly enclose themselves within the comforting walls of familiar information and perspectives, rarely venturing beyond to challenge their perceptions. In such a landscape, the distinction between objective truth and deeply held belief becomes perilously blurred.

We live in a world where many base their truths on polarized sources, often hearing only a singular narrative. It’s essential to grasp that not every perspective or critique, even concerning Jews, springs from a place of inherent antisemitism. Many echo the sole narrative they’ve been exposed to. Many who criticize and condemn Jews have never met a Jew. Jews only make up 0.2 percent of the global population. Most people worldwide have never met a Jew, yet they have their perceptions and beliefs about Jews deeply entrenched.

And herein lies a significant challenge: the reluctance to engage in genuine dialogue. When we talk at each other rather than with each other, we miss opportunities for understanding and bridge-building.

Flashing social media memes nonstop makes individuals feel better but does not bridge any divides. Since the conflict with Hamas started, Facebook today looks like Times Square lit up at night. This is not communication! Instead of memes, we must start real dialog and discussions.

In a world echoing with numerous voices, it’s crucial we learn to truly listen. We, the Jewish community, have a choice in our response. Instead of returning fire with fire on social media, we must prioritize outreach and education over confrontation. Our history, vast and rich, holds more than just pain; it also carries wisdom, resilience, and stories of unity.

Gone are the days when the collective post-Holocaust guilt of the world offered some respite from antisemitism. As these memories fade with each generation, the powerful phrase “never forget” has lost its weight. Most people alive today have no direct connection or recollection of the Holocaust and World War II. They have no recollection of the lessons learned. Hence, the cycle of hate returns as it always does throughout history.

The echoing refrain “Never Forget” has been etched into our collective consciousness following the Holocaust. But over the years, it’s become a mantra often recited without action or understanding behind it. While these words may soothe our individual or collective conscience, they remain mere words if not backed by purposeful action.

Holocaust survivors, like my parents, envisioned a legacy beyond just remembrance. They aspired for a world where Jews who perished wouldn’t just be remembered but also a world where Jews could live without the shadow of antisemitism. In the years that have passed, our emphasis on recalling the horrors of the Holocaust overshadowed the more essential mission: to eliminate the seeds of hatred that led to it.

Relying on collective guilt is short-lived. Subsequent generations, detached from the horrors, lose an emotional connection. Therefore, an approach grounded solely in the haunting memories of the Holocaust has proven insufficient.

To combat antisemitism effectively, our strategy needs a broader focus, one that paints the vibrant tapestry of Jewish history. Many who harbor prejudices against Jews do so from ignorance, often never having interacted with a Jew firsthand. They’ve formed opinions based on stereotypes, hearsay, and misrepresentations. Jews have made little effort to create a dialog and relationship with individuals and communities who only know Jews through the lens of others.

We must address this divergence in views through education, dialogue, and relationship building. It’s essential to create safe spaces where individuals can express their opinions, ask questions, and learn from one another. By engaging in open conversations, we can gain a deeper understanding of the complexities involved and foster unity amidst diversity.

While external threats have always existed, it’s the internal strength, understanding, and solidarity that have allowed Jews to overcome countless challenges. In the face of rising extremism or divisiveness, this unity becomes even more crucial.

Embracing the values of tolerance, understanding, and dialogue can help bridge the misinformation, misunderstandings, and even conflict that exists between Jews and non-Jews.  By leaning into our shared history and the lessons it offers, Jews worldwide can continue to be a shining example of resilience and hope in an ever-changing world.

To comprehensively address antisemitism, our educational tactics must transcend a Holocaust-centric focus to encompass:

Foundational Stories: Learn about Abraham, Isaac, and Jacob, who lay the bedrock of our beginnings and connection to ancient Judea.

Ancient Challenges: Delve into the trials our ancestors faced, from Egypt’s pyramids to Rome’s destruction of the 2^nd Temple.

Debunking Myths: Confront the myths and misconceptions that have pursued Jews for ages.

Exiles and Pogroms: Reflect on our tumultuous journey, from multiple European expulsions to Czarist Russia’s brutality.

Deciphering “Antisemitism”: Unravel the misconceptions underpinning this age-old prejudice.

The Holocaust & Beyond: Understand the enduring impact of the Holocaust on our collective identity.

Israel’s Story: Look past headlines to grasp the intricacies of Israel’s long history and journey. Help people understand Jews want to live in peace with Palestinians so all can be safe and prosper.

Modern Realities: Acknowledge today’s challenges, from rising antisemitism to misrepresentation.

Ending antisemitism requires bridging the rift of misunderstanding. That will take active engagement and education of the entire history of Jews.

The Holocaust, undoubtedly one of humanity’s darkest chapters, spanning a harrowing six years, is but a fragment of the Jewish narrative. Yet, it’s a narrative that has often overshadowed the vast expanse of Jewish history, encapsulating centuries of culture, resilience, and survival.

That’s why I’m taking action, not publishing memes. I am actively developing and launching a seminar: “Unraveling the Long History of Hatred Towards Jews, A Journey Through Time and Prejudice.”

The seminar will be piloted with several local libraries and non-Jewish groups in early 2024.

This initiative is just one person’s step. The journey is long and much bigger than my own effort. I urge you to dive deeper, to explore beyond the known, to interact, and to understand. Only through education and dialogue can we hope to carve out a world where understanding overcomes antisemitism.