APN Strongly Condemns Assassination Attempt of Jerusalem's Rabbi Glick; Urges Restraint

Americans for Peace Now joins its Israeli sister organization, Peace Now, in strongly condemning the assassination-attempt of Rabbi Yehuda Glick, an extreme right-wing activist who advocates for Jewish prayer in Jerusalem's Temple Mount, and for re-building the Jewish Temple at the site of al-Aqsa Mosque, the third holiest site to Islam. 

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APN's Ori Nir in The Boston Globe: Israel, US breaking up over two-state solution

 This piece will be featured in the Nov. 3 print edition of The Boston Globe.

Israeli Defense Minister Moshe Ya’alon has come to epitomize the Israeli school of thought that dismisses peace with the Palestinians as being not only impossible but undesirable.

Ya’alon laid out his worldview last week during a four-day visit to the United States. He has become the most salient spokesperson for those in Israel who think that the only way for Israel to conduct its relations with its neighbors is through periodic wars and counterterrorism campaigns, referred to in Israeli security jargon as “mowing the lawn.” In short, he believes in conflict management rather than conflict resolution.

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Press Release: Netanyahu, Stop the Provocations!

With tensions in Jerusalem and beyond rising to a boiling point, Israel's Prime Minister Netanyahu and members of his cabinet have initiated a series of highly inflammatory steps and have been using incendiary language in recent days.

Americans for Peace Now (APN) is angered and alarmed at the brazenness of Prime Minister Netanyahu's recent provocative moves, and joins the Obama administration in warning the Israeli government of the potential consequences of these measures.

APN's President and CEO Debra DeLee said: "During the past few days, in the midst of a violent flare-up of demonstrations in East Jerusalem – one of the longest and most violent waves of riots in recent history – Netanyahu seems to be eager to fuel the fire rather than extinguish it.

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This week, Alpher discusses the differences between Washington’s approach to combating IS and that of Israel; why was Yaalon (reportedly) shunned by most of the Obama administration, in a rare display of dissatisfaction; Why Egypt just closed its border with Gaza and postponed convening Israel-Hamas ceasefire talks by a month, and what this means for a stable ceasefire; and whether there are emerging parallels between Israeli-Jordanian and Israeli-Egyptian security cooperation.

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APN's Ori Nir in The Forward: No, AIPAC Isn't Anti-Israel


Jay Michaelson has it wrong. AIPAC is not, as he argues, anti-Israel.

Most of what the lobby does is focused on strengthening the bond between the United States and Israel — various aspects of this relationship, including the U.S.-Israel security cooperation — which is undisputedly pro-Israel.

But not only AIPAC. All American Jewish organizations that focus on Israel, including the ones on the extreme right, are pro-Israel. They support Israel, and they do so wholeheartedly. They care deeply about Israel, and they are deeply concerned about its future.

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Americans for Peace Now (APN) strongly condemns today’s deadly terrorist attack in Jerusalem.

A young Palestinian, a former security prisoner who is reportedly a member of Hamas, intentionally rammed a private car into a crowd in East Jerusalem, near Mount Scopus. He killed a three-month-old baby and injured eight other people. The suspected terrorist was shot, injured, and arrested.

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Anat Heffetz, on the Movement for the Future of the Western Negev

anat heffetzAnat Heffetz, a leader of a new peace movement that brings together residents of the Israeli south, spoke with APN on October 22, 2014 about the Movement for the Future of the Western Negev – its inception and its goals. To read more about the initiative of Anat Heffetz and her friends, see this Forward article.

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October 20, 2014 - Fighting IS and an escalation of tensions in Jerusalem


This week, Alpher discusses the mosaic of radically conflicting interests among countries and peoples ostensibly fighting for the same cause - fighting ISIS and the growing escalation of tensions between Jews and Muslims on and around the Temple Mount and in Jerusalem in general.

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Sacrificing Israel’s Friendships – and Future— at the Altar of Elad

Last week, the Israeli online magazine +972 reported that Maj. Gen. (ret.) Amos Yadlin, the former head of military intelligence and the current director of the Institute for National Security Studies, and Nobel laureate Elie Wiesel, signed onto an ad congratulating settlers for taking over some 7 buildings (with more than 20 apartments) in East Jerusalem, in the Palestinian neighborhood of Silwan, which the settlers call the City of David/Ir David.  The ad read:

On the eve of Sukkot, we are happy to congratulate the dozens of new families that are joining the Jewish settlement of Ir David these days.  We salute the Zionist work of those who take part in this mission. Strengthening Jewish presence in Jerusalem is the challenge for all of us, and by your act of settlement you make us all stand taller. Together, we will welcome the pilgrims who are visiting on the holiday. We appreciate and endear you.

Yadlin and his co-signers are, in effect, endorsing the sacrifice of Israel’s future at the altar of Elad.  This is the right-wing organization that for decades has been the engine behind settlement in Silwan—an enterprise that has historically been and continues to be especially problematic politically, morally, and legally.  While recently Elad has endeavored to transform itself into a “mainstream” organization associated with cultural and touristic activities, its raison d’etre has not changed: to create facts on the ground that prevent a two-state solution and to establish an exclusionary, Jewish/Israeli hegemony in the heart of Palestinian East Jerusalem.

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Peace Parsha: What’s in a Name?

peace_parsha_logo186x140By Rabbi Lev Meirowitz Nelson

As we begin the Torah anew, we are reminded once again of the power of names. God calls the light “Day” and the darkness “Night” (Gen. 1:5); God then hands over this divine prerogative to Adam, having him name all the animals and, ultimately, Eve (2:19-23). Two parshiyot later, an angel instructs Hagar what to name her son, she responds by naming God (16:11,13), and God changes Abram and Sarai’s names (17:5,15). Names, clearly, have power.

That’s why I’ve been distressed at the way the names of Gilad Shaar, Eyal Yifrach, and Naftali Fraenkel—the three yeshiva students who were kidnapped and murdered back in June—are being put to use. By early July, a new settlement had been declared in their memory, its name bearing their initials. (See, e.g., this report from Public Radio International or from the settlers’ Arutz Sheva). In late August, Economic Minister Naftali Bennet gave this move an official blessing when he applauded the decision to expropriate 1000 acres of Palestinian land, saying it was an “appropriate Zionist response to murder.” 

This is not a new development—in Lords of the Land, Idith Zertal and Akiva Eldar document the settler modus operandi of venting their anger by building new settlements or neighborhoods and naming  them after the slain (2005, p. 259, 263-4, 271). But if we really want to honor the dead boys, if we truly want their names to live on, perhaps we would be better served by pausing to explore what their names stand for and then building a society accordingly. I hesitate to write in their name, since I don’t know what they or their families would actually want. Perhaps I should let them rest in peace and leave well enough alone? On the other hand, if the settler movement feels free to lay claim to them, I want a counter-voice speaking up in the name of my values.

Gilad is a name with a double valence. It means “eternal joy,” and yet biblically it is associated with warriors. Gilad was the strongest family of the tribe of Manasseh, giving Israel such leaders as the Judge Yiftach and the prophet Elijah.

Eyal, a hind, brings to mind Yedid Nefesh, from the beginning of Kabbalat Shabbat: “Let Your servant run to You [God] like a hind.” It also conjures imagery reminiscent of Shir Hashirim (Song of Songs), the great love poem attributed to King Solomon. The rabbis, of course, read Shir Hashirim as an allegory for the love between God and Israel. “Shir Hashirim, of Shlomo,” they interpreted—“Melech she-hashalom shelo,” The King of Peace (Shir Hashirim Rabbah 3:6).

Naftali is initially named for the struggle between Rachel and Leah (Gen. 30:7-8)—not a legacy that I would like to carry forward. When Jacob blessed his sons at the end of his life, though, he called Naftali a swift hind who brings good tidings (49:21). In midrash Bamidbar Rabbah, the rabbis expand on this, writing that Naftali was very devoted to the mitzvah of honoring one’s parents and used his great speed to deliver messages for Jacob (14:11).

This collection of images describes the Israeli society I want to see built as a tribute to these three slain boys: A society that is a source of joy to all its inhabitants and to its neighbors. A state that is strong in defense and restrained in attack, rushing to make peace and bring good news into the world. A nation drawn ever towards understanding and loving God, where young adults after their army service don’t have to go to India to find spirituality because they will have an abundance of inspiration and good role modeling at home. A people who honor its elders and does not only valorize youth and strength.

Such a State of Israel would truly be a fitting memorial for Gilad, Eyal, and Naftali. Another settlement that will be an obstacle for peace, a rallying point for protesters, a potential future evacuation site? That is simply a Tower of Babel, a monument built to human ego, destined to be a source of pain, confusion, and division.


Rabbi Lev Meirowitz Nelson is Director of Education at T'ruah: The Rabbinic Call for Human Rights. He first began to identify as a peace and coexistence activist in late high school, as a Bronfman Youth Fellow, upon learning for the first time about how Palestinian citizens of Israel are treated in East Jerusalem. This commitment led him to study Arabic in college, to rabbinical school at Hebrew College, and ultimately to his work at T'ruah.


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