The Israeli army no longer even pretends it’s trying
The army admits its observers noticed the masked Israeli bandits descending on Qusra – and did nothing
By Yossi Gurvitz | Yesh Din | January 13, 2014
A case of man bites dog: On Tuesday, January 7th, in the village of Qusra, Palestinians united in order to defend themselves from a group of Israeli marauders, taking the latter captive, and turning them over to the authorities. The rare event drew significant media attention.
However one point did not get the attention it required: The IDF told Haaretz (Hebrew) that “an observation post identified the settlers, some of whom were hooded, descending towards the village, but then eye contact with them was lost.”
You get that? The IDF identified a group of masked people heading toward a Palestinian village, and in response it did… nothing. The army entered the picture only after the raiders’ plans had been disrupted, in order to return them to their homes. That is, as far as the Israeli army – which effectively is the sovereign over the West Bank – is concerned, it is perfectly reasonable that masked men will pass by its apathetic eyes to raid a Palestinian village.
Had the villagers of Qusra not congregated to protect their persons and property, the incident would have ended with more damage to Palestinian property and perhaps more wounding of Palestinians – and it seems the IDF would not have cared that much. Now let’s try and imagine the opposite scenario: Masked Palestinians creep toward a settlement. Do you think in this case the IDF observer would consider it sufficient to inform command that it had “lost eye contact” with the suspicious masked group?
Once, the IDF – which according to international treaties and HCJ instructions is entrusted with protecting the Palestinian population in the Occupied Territories – would at least pretend to try to protect them from the settlers’ daily terrorism. Seems it has stopped even pretending.
Perhaps because the truth is much worse: this blog has reported numerous incidents of IDF troops providing protection to Jewish marauders while they have attacked Palestinian villages. The following footage, taken by B’Tselem staff, brings the incident to life. The soldiers react with apathy to the masked Jewish civilians stoning Palestinians – and when the Palestinians try to react in defense, the soldiers fire tear gas canisters at them.
So it goes.
Related article
Israeli Colonel-rabbi implies: Rape is permitted in war
Rape of the defenseless is part and parcel of “Jewish morality”
By Yossi Gurvitz | +972 | March 28 2012
Answering a question from a concerned reader regarding the Torah’s position on rape during war, Colonel Eyal Qarim of the Military Rabbinate wrote nine years ago – out of uniform – that ‘prohibitions against immorality’ are removed during war.
Is it permitted for a Jewish soldier to rape a gentile woman during wartime? This question – based on the biblical mitzvah of Eshet Yefat Toar (“a comely woman”) – was referred to nine years ago (Hebrew) by Rabbi Eyal Qarim. The questioning party seemed anxious and worried, and wanted to know whether the iron-age mitzvah (religious deed) is applicable to Israeli soldiers today. Rabbi Qarim answered thus:
“The wars of Israel […] are mitzvah wars, in which they differ from the rest of the wars the nations wage among themselves. Since, essentially, a war is not an individual matter, but rather nations wage war as a whole, there are cases in which the personality of the individual is “erased” for the benefit of the whole. And vice versa: sometimes you risk a large unit for the saving of an individual, when it is essential for purposes of morale. One of the important and critical values during war is maintaining the army’s fighting ability […]
As in war the prohibition against risking your life is broken for the benefit of others, so are the prohibitions against immorality and of kashrut. Wine touched by gentiles, consumption of which is prohibited in peacetime, is allowed at war, to maintain the good spirit of the warriors. Consumption of prohibited foods is permitted at war (and some say, even when kosher food is available), to maintain the fitness of the warriors, even though they are prohibited during peacetime. Just so, war removes some of the prohibitions on sexual relations (gilui arayot in the original – YZG), and even though fraternizing with a gentile woman is a very serious matter, it was permitted during wartime (under the specific terms) out of understanding for the hardship endured by the warriors. And since the success of the whole at war is our goal, the Torah permitted the individual to satisfy the evil urge (yetzer ha’ra in the original -YZG), under the conditions mentioned, for the purpose of the success of the whole.”
Wow. Herein lies a hornet’s nest. The first is that according to Qarim, the rape of female prisoners is not just permitted, it is also essential to war; the success of the whole at war relies on it. Even Genghis Khan, who (according to tradition) said that the best thing in the world is “to crush your enemies, to see them fall at your feet — to take their horses and goods and hear the lamentation of their women. That is best” – even he, who excelled at rape, did not see it as essential to warfare, just a satisfactory outcome. Stalin, likewise, dismissed complaints about rapes carried out massively by the Red Army by saying “a soldier has urges,” but he did not see it as an essential element of military life.
Qarim came up with a new military doctrine, which replaces Napoleon’s: an army marches on its phallus. According to this logic, perhaps the IDF should appoint to each unit not just a supply officer, but also a Comely Woman Officer (CWO), to make certain no soldier is left unsatisfied.
Another problem is that Qarim invokes here the usual apologetics of those who speak of “Jewish morality”: he claims war is a conflict between nations, not individuals, and that the individual has no importance at war. The raped woman is not a woman, is not a person, has no feelings and if she feels pain it is unimportant: she is not a woman or a person, just an individual of an enemy tribe whose misfortune was to be captured. Furthermore, Qarim says that rape during wartime is immoral if carried out by a rival tribe – but all Jewish wars are, by definition, mitzvah wars. If the rape of the defenseless is part and parcel of “Jewish morality,” it’s not hard to reach the conclusion it is inferior to all modern morality systems.
A border policeman faces a Palestinian woman in Hebron (Photo: Yossi Gurvitz)
Yet a third problem is that, essentially, Qarim says there is nothing which may be prohibited in war, if it is done “for the success of the whole.” We know that the killing of armed combatants is permitted (this is, after all, the essence of war), and we now learn that, for His Blessed Name, the rape of women is also permitted. Then we must ask ourselves whether it is also permitted, for the sake of victory, to also kill unarmed people. Children, for instance, who we have good reason to think may seek one day vengeance for the death of their fathers and brothers and the torturing of their mothers and sisters. The notorious book “Torat Ha’Melekh” answered in the affirmative; it would be interesting to know what Qarim thinks, and whether there is anything he thinks a Jewish soldier ought not to do for victory.
But the real problem here is that Eyal Qarim is an Israeli colonel (Aluf Mishneh), and is a senior officer in the Military Rabbinate, i.e. is in a senior position in the IDF religious edicts apparatus. I’ve sent the following questions to the IDF Spokesman:
- Is the rape of women during wartime agreeable to the IDF Ethics Code?
- If not, why does a prominent military rabbi promote it?
- If not, does the IDF intend to end the service of Col. Qarim, or bring charges against him?
- How does the IDF Spokesman intend to deal with the anticipated damage to its image in the international arena, resulting from Col. Qarim’s ruling?
Frankly, I did not expect an answer, but surprisingly enough an enraged officer from IDF Spokesman New Media Unit called me. His official response was that Qarim was not an officer in active service when he wrote that ruling, and furthermore that my question “disrespects the IDF, the State of Israel and the Jewish religion,” and hence his unit will no longer answer my questions.
I told him that, as an Israeli citizen, I considered Col. Qarim to be a ticking time bomb, which will blow up in the IDF’s face should a soldier rape an enemy woman: it would automatically be seen as official policy. I told him this happened in the past. He vehemently denied it, and wouldn’t listen.
I think that the fact that Qarim was on hiatus at the time – earlier he was the religious officer of a crack unit, Sayeret Matkal (commando unit) – is unimportant. What is important is that the Military Rabbinate chose to re-call an officer who wrote such a ruling to active service. Qarim was briefly considered a candidate for the position of the Chief Military Rabbi. This is the face of the IDF in 2012, and this is the face of the rabbis it chooses to employ. There are certainly more humane rabbis than Qarim; yet somehow these are not the rabbis who are promoted.
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Book Review
Vaccines Did Not Cause Rachel’s Autism
An Essay on the Book Peter Hotez Wrote to Prove It
Lies are Unbekoming | July 13, 2026
Peter Hotez, in his 2018 book Vaccines Did Not Cause Rachel’s Autism, describes his daughter at her pediatric appointments. Rachel “would cry longer and with much fiercer intensity than our other children.”¹ The sentence appears once. Hotez does not return to it. Rachel is one of four Hotez children. Among them, she is the only one on the spectrum, and the only one whose reaction to the injections her father describes in these terms.
Peter Hotez is not a random pediatrician. He holds an MD and a PhD. He is Dean of the National School of Tropical Medicine at Baylor College of Medicine, Co-Director of the Texas Children’s Center for Vaccine Development, and founding editor-in-chief of the journal PLOS Neglected Tropical Diseases. He served as a U.S. Science Envoy under the Obama administration. In the years after 2020 he became one of the most visible defenders of vaccination policy on American cable news, and in 2022 was nominated for the Nobel Peace Prize for developing a low-cost COVID vaccine. His 2018 book was the opening statement in that public role. His daughter is the girl the title is defending.
The book runs to two hundred pages. Roughly two thirds of them are Rachel. Her first words, her flights across the neighborhood, her sneakers thrown from a moving car onto the Merritt Parkway at sixty miles per hour, her decades of intellectual disability that leaves her at twenty-five sorting donated clothes for fourteen dollars a day at Goodwill.¹ The other third argues that none of this can be attributed to the injections.
The book has an unusual quality. It is not, in the strict sense, a defense of the vaccine schedule. It is a father’s project to explain his daughter without implicating his own life’s work. Front to back, the book reads like the case Hotez was building against himself. … continue
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