Dear TEE community,

This week NY Times opinion writer Ezra Klein observed that it’s “a tense time in the Jewish family group chats,” noting how the longstanding consensus holding American Jewry together is breaking down. That consensus—in his words, “What is good for Israel is good for the Jews. Anti-Zionism is a form of antisemitism And there will, someday soon, be a two-state solution that reconciles Zionism and liberalism”—has cracked under contemporary pressures.

This fracturing becomes even more complex when viewed alongside ancient texts like this week’s Torah portion, which commands the Israelites to “drive out all the inhabitants of the land” and “take possession of it.” These biblical passages present a stark vision of territorial conquest that some interpret as a divine mandate for Jewish sovereignty over the entire land and even a “Greater Israel” including the present Kingdom of Jordan.

Today’s Jewish communities are grappling with the incompatibility of these foundational texts with our modern ethical frameworks. While some see the biblical commands as eternal promises that justify expansive territorial claims and robust defense of Jewish presence in the land, others view these passages as historical artifacts that must be understood within their ancient context, not as blueprints for contemporary policy.

The current Israeli government’s approach to Gaza and the West Bank has intensified this theological and political tension. Many American Jews find themselves caught between ancestral connection to the land, concern for Israeli security, and discomfort with policies they view as excessive or unjust. American Jewish voices increasingly question whether unwavering support for the Israeli government serves Jewish interests or values.

This struggle reflects a broader challenge: how does a diaspora community maintain solidarity with a homeland while preserving its own moral compass? As Klein suggests, the old certainties no longer hold, forcing Jewish communities to navigate between competing loyalties, interpretations of sacred text, and visions of justice in an increasingly polarized world.

Our TEE community has worked to be a place where were can share and explore these concerns with one another. I believe that we represent a unique third place* in our Rochester Jewish community and am proud of our members’ commitment to making that possible. In the coming weeks, I will be working to offer a range of opportunities to grapple with these issues. Meanwhile, I hope that you will take advantage of this week’s Torah study gathering to further discuss these difficult concerns in a welcoming environment.

Shabbat shalom,

Rabbi Drorah Setel

*The book The Great Good Place (1989) discusses third places as those which are not the work place and not home but which are essential for “democracy, civic engagement, and a sense of place.”