Why Jewish Voice for Peace is so controversial with Jews
A Complex Debate on Zionism, Antisemitism, and Jewish Identity
Jewish Voice for Peace (JVP) is a United States-based organization that describes itself as a Jewish group committed to justice and human rights, particularly in the context of the Israeli–Palestinian conflict. While it has found support among some progressive activists, it is highly controversial and seen as antagonistic by most mainstream Jewish organizations and Jews. The criticism extends beyond policy disagreements: many in the Jewish community believe JVP’s actions and rhetoric not only misrepresent Jewish consensus but sometimes cross into antisemitism.
Core Points of Criticism
Anti-Zionism and the Rejection of Israel as a Jewish State
The most fundamental critique of JVP is its explicit anti-Zionism. Unlike mainstream Jewish institutions that see Zionism as central to modern Jewish identity and collective security, JVP rejects the idea of Israel as a Jewish state. While criticism of Israeli government policy is common and often vigorous within the Jewish community, groups like the Anti-Defamation League (ADL) and the American Jewish Committee (AJC) argue that JVP’s stance amounts to denying Jews the right to national self-determination—a stance they argue is antisemitic in effect, even if not in intent.
Support for the BDS Movement
JVP’s support for the Boycott, Divestment, and Sanctions (BDS) movement is another flashpoint. While JVP presents BDS as a nonviolent means to pressure Israel to comply with international law and human rights norms, critics argue that BDS is a one-sided campaign that demonizes Israel and often traffics in rhetoric that echoes antisemitic tropes. The ADL and other Jewish organizations contend that BDS undermines efforts toward coexistence and peace, and instead creates hostility and division.
Alignment with Radical and Hostile Groups
JVP has also been criticized for partnering with individuals and organizations widely regarded within the Jewish community as hostile to Israel—and in some cases, antisemitic. This includes hosting speakers who have used inflammatory rhetoric and support Hamas’ terrorism, and joining coalitions with groups that deny Israel’s legitimacy. Critics argue that by invoking a Jewish identity while aligning with such actors, JVP provides a shield of credibility to movements that harbor antisemitic sentiment.
Disruption of Jewish Community Events
JVP activists have disrupted events held by pro-Israel Jewish organizations such as AIPAC. While JVP frames these actions as principled civil disobedience, many Jewish observers view them as disrespectful and harmful to communal cohesion. These tactics are seen by critics as polarizing, making dialogue more difficult and further marginalizing JVP from mainstream Jews.
Claiming to Represent a Jewish Voice
JVP has drawn criticism for presenting itself as a representative Jewish voice while promoting views that are far outside the consensus of Jewish opinion. Critics argue that JVP’s posture gives the misleading impression of widespread Jewish support for positions that are, in fact, fringe within the Jewish community. This can be exploited by those seeking to delegitimize Jewish concerns or minimize antisemitism by pointing to internal dissent.
Minimizing Antisemitism
Many Jewish critics argue that JVP tends to downplay the reality and severity of antisemitism, especially when it originates from the political left or from anti-Zionist spaces. While the organization frequently speaks out against Islamophobia, racism, and anti-Palestinian bigotry, it is seen as less willing to acknowledge Jewish vulnerability. This selective focus, critics say, contributes to a troubling blind spot.
How Jewish Is JVP?
A further point of controversy involves the very identity of JVP as a Jewish organization. While it presents itself as a Jewish group, JVP actively welcomes non-Jewish members, and many of its most visible activists, supporters, and allies are not Jewish. Critics argue that JVP’s open-door policy undermines its claim to be part of the Jewish communal landscape.
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Is JVP Antisemitic? A Divided Perspective
Mainstream Jewish Organizations
Major Jewish institutions such as the ADL, AJC, and the Conference of Presidents of Major American Jewish Organizations assert that JVP’s actions and rhetoric cross the line into antisemitism or provide cover for it. These groups often apply the “3 Ds” test—demonization, delegitimization, and double standards—to determine when criticism of Israel becomes antisemitic. By this measure, they argue, JVP regularly qualifies.
Liberal Jewish Views
Among politically liberal Jews, responses are more mixed. Some reject JVP’s ideology or tactics while stopping short of calling it antisemitic. Others argue that equating anti-Zionism with antisemitism is an overreach that stifles dissent. They may view JVP as misguided or provocative, but still within the bounds of legitimate—if controversial—Jewish discourse.
JVP’s Own Position
JVP categorically denies any connection to antisemitism. It insists that its positions are rooted in Jewish ethical traditions and a moral opposition to injustice. From JVP’s perspective, criticism of Israel—even radical criticism—is not antisemitic, especially when it comes from Jews themselves. It sees itself as continuing a prophetic Jewish tradition of standing with the oppressed.
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Conclusion
Jewish Voice for Peace represents one of the most polarizing phenomena in contemporary American Jewish life. While it claims to express a Jewish commitment to justice and human rights, its positions are overwhelmingly rejected by mainstream Jewish organizations and most Jews. Critics argue that JVP's anti-Zionism, alliances, and tactics undermine Jewish unity and provide rhetorical ammunition to those who oppose Israel and even Judaism itself.
More than just a policy dispute, the controversy over JVP cuts to the heart of key questions about Jewish identity, communal boundaries, and the nature of antisemitism. It also raises the question: can a group be considered meaningfully Jewish if it includes and is shaped by many who are not? For some Jews, JVP is a moral voice grounded in Jewish conscience. For a majority of Jews and Jewish organizations, it is a fringe and extreme group whose actions endanger the Jewish people it claims to represent.
I am a psychologist with a long-time interest in politics and philosophy. I have three issues with your criticism of Jewish Voice for Peace, as when you state at the end that "for a majority of Jews and Jewish organizations, it is a fringe and extreme group whose actions endanger the Jewish people it claims to represent." The first issue is using logical fallacies, the second is ignoring the elephant in the room, and the third is why so many ignore the elephant in the room.
About logical fallacies: the charge of being antisemitic has long been used to try to invalidate criticism of Israel's actions. It is the "ad hominem" fallacy, attacking what criticism a person or group makes by denigrating them personally, while avoiding evidence that might refute the criticism. An example particular to criticism by Jews is calling the critic a "self-hating Jew". A related fallacy, is conflating two concepts, antisemitism with anti-Zionism or anti-Israeli criticism. This is also known as the fallacy of false equivalence. Many ultra-Orthodox Jews have long been opposed on theological grounds the Judaism embracing the State of Israel and Zionism. These include the Satmar Hasidim and Neturei Karta. There are other Haredi Jews are do not espouse Zionism.
Ignoring the elephant in the room: what is troubling is that many reports of protests about Israel's invasion of Gaza after Oct 7 charge the protestors with antisemitism or even being pro-Hamas. The elephant in the room is what Israel has done in the past year and a half to the Palestinians. Read the 500 plus pages of three reports from Amnesty International, Doctors without Borders, and Human Rights Watch, all of which came out this past December, all of which charge Israel with genocide of the Palestinians. You'll find them on their websites.
Here is the definition of genocide from the 1948 Genocide Convention (Article II):
"Genocide means any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such:"
a) Killing members of the group
b) Causing serious bodily or mental harm to members of the group
c) Deliberately inflicting conditions of life calculated to bring about its physical destruction in whole or in part
d) Imposing measures intended to prevent births within the group
e) Forcibly transferring children of the group to another group"
There is no "balance" when a genocide is occurring. The word means an overwhelming destruction of the living conditions, of one people by another people. With more than 50,000 Palestinians killed, a majority women and children, with more that 100,000 wounded, 92 percent of homes destroyed, with mass starvation for many because of the two-month embargo of food and water, with the destruction of all 36 hospitals in Gaza, all the water treatment plants, with no electricity, with continual forced evacuation of Palestinians from one area to another, this is genocide. Can you agree? Can you agree that protests of this genocide can be legitimate, not antisemitic?
The third issue is the why so many ignore this elephant in the room, the Israeli genocide of Palestinians in Gaza. The best understanding of this issue I have seen is in Peter Beinart's book "Being Jewish After the Destruction of Gaza: A Reckoning". Beinart is an orthodox Jew who seeks to understand why Israeli Zionists pursue the destruction of Palestinians. His answer is in his last chapter 5. He states that Zionists are committing the sin of Korach, who appears in the book of Numbers. Korach challenged Moses and Aaron, saying "All the community are holy...", so Moses proposes a test. The result of the test is that Korach disappers, swallowed whole by God.
So why did this happen? The error Korach made is that he omitted that holiness is conditional on keeping the commandments. For the Orthodox social critic Yeshayahu Leibowitz, Korach's argument was dangerous "because it corrupted another key concept in the Hebrew Bible: choseness. For Leibowitz, it was essential that being chosen by God did not make Jews better than anyone else. It meant they had a special set of obligations -- to follow the Torah's commandments -- not a special set of virtues (p. 98)". This means Jewish wrongs can never be excused.
Beinart goes on to say Korach's heresy has continued at times though Jewish history. It is with the founding of Israel that it has become so dangerous. The Jewish Bible insists that "Jewish kings are entirely mortal. Their authority does not come from any innate superiority. It stems from their willingness to follow God's law (p. 99)." Yet "many Jews treat a Jewish state the way the Bible feared Jewish monarchs would treat themselves: as a higher power, beholden to no external standard (p. 100)."
The other rebuttal to Zionists is that they commit one of Judaism's gravest sin, "avodah zarah", meaning "idolatry". It is one of three sins that needs to be avoided, "even at the cost of our lives. In the Talmud, Rabbi Yochanan calls rejecting idolatry the essence of being a Jew (p. 101-102)." It is basically "idolatrous to worship a Jewish state, to elevate its value beyond that of the human beings under its control. And that idolatry suffuses contemporary Jewish life (p. 102)".
Beinart continues, commenting on Jews who deify Jewish supremacy: "Worshipping a country that elevates Jews over Palestinians replaces Judaism's universal God -- who makes special demands on Jews but cherishes all people -- with a tribal deity that considers Jewish life precious and Palestinian life cheap. (p. 103)"
For me Beinart's discussion helps understanding the causes of this catastrophe for Palestinians. Of course it does not excuse it in any way. It might help to challenge those Zionists and pro-Israelis with the fact they are disobeying the Torahs commandments, and worshipping a country above the lives of non-Jews, the Palestinians. Worship of a country is idolatrous, which is a grave sin to be avoided. I welcome any comments on this discussion.
I’ve done considerable research on JVP. They are both disingenuous and dangerous. My work is curated on LinkTree. Be sure to take the quiz “Who Said It: David Duke or JVP?” If you get less than a 100 percent correct, you’ll discover what drives JVP. And even then, you’ll be disturbed by their quotes, all of which are documented.
https://linktr.ee/researchonJVP