On Presumptuous Pride: Netanyahu Castigates Europe

While conducting a genocide and even a holocaust in Gaza from 2023 through at least the summer of 2025, the Israeli government was in no position to launch diplomatic threats against either the E.U. or any of its states for recognizing a Palestinian state alongside the Israeli state.[1] At the time, the warrants issued by the ICC for the arrest of Netanyahu and a former defense minister were still outstanding, and no doubt more warrants would be issued for other culprits in the Israeli government and military. I applaud Jews around the world, and especially in Israel, who have had the guts to protest publicly on behalf of human rights in Gaza and against Israel's savage militaristic incursion into Gaza and the related death of tens of thousands and starvation of millions. The human urge of self-preservation is astonishing in that as of August, 2025, so many residents of Gaza were still alive. So, for Netanyahu to charge government officials in the E.U. with being antisemitic is not only incorrect and unfair, but highly presumptuous given the severity of the atrocities unleashed by Netanyahu and his governmental cadre. Regarding both the Israeli protesters and the Netanyahu government, distinguishing the ethical from the theological domains, which are admittedly very much related, is helpful.

Any religion that would applaud the behavior of Israel since that country started bombing civilians (and their homes and even entire cities) in Gaza does not deserve the appellation of religion, much less faith. In the Torah, we can find examples where Yahweh punishes Israel for disobeying the covenant, which includes the Ten Commandments, which in turn include the prohibition against murder, especially of an entire population as if every resident were culpable.

Nietzsche castigates the line, "Vengeance is Mine, sayeth the Lord," because it contradicts omnibenevolence, which is a divine attribute. Even so, Israel might want to heed the line, for even though collective justice does not apply outside of Israel, the Torah applies it to Israel. That Israel includes even the Israelis who have protested the genocide and holocaust in Gaza confirms the vital point that divine decrees in a scripture do not always subscribe to our notions of what is ethical, for otherwise Yahweh’s omnipotence would be constrained by our moral principles. Of course, this point does not give us an “out” for behaving unethically in harming other people, especially innocents, especially if in God’s name, and this is precisely the fallacy into which Netanyahu and his cadre as well as supporters have fallen, even if implicitly rather than consciously.

Put another way, in the Book of Exodus, not even the Hebrews who have not been worshipping the Golden Calf in the desert while Moses is on the mountain can enter the promised land for 40 years; all of Israel is being punished. Similarly, a divine decree against Israel for having broken the commandment against murder so severely would include even the Israelis who have publicly protested Netanyahu’s policies in Gaza (as well as his enabling of attacks by Israeli “settlers” against Palestinians in the occupied territories). That more Israelis could have stopped working and protested such that the Netanyahu governing coalition might change course or even collapse is not the point. Rather, my point here is that collective justice is unethical even when issued by a divine decree, so Israel’s collective punishment of all of the residents of Gaza cannot be justified, either in ethical terms or as if Netanyahu could issue divine decrees that transcend the ethical realm.

Furthermore, the Final Act in terms of Yahweh’s judgment is beyond Israel’s control, given that atrocities have already been committed, and the Christian unqualified (in both senses of this word!) enablers of Israel might remember this too. To presume that a Last Judgment goes your way, or does not apply to oneself, is impious and presumptuous, and in line with the pre-eminence of self-love rather than faith in caritas seu benevolentia universalis. It is ironic that any Christian would forget this very practical faith, and even enable people who violate it so severely. Similarly, it is interesting that the governing coalition of Israel would dismiss Hillel’s teaching not to treat others as you would not want to be treated. Take out the two nots, and Jesus’s Second Commandment is revealed. 

In other words, the means of supporting Israel’s teleological-theological role in salvation history should not violate divine decrees, or else the Final Judgement may come as a surprise because means are arguably just as important as goals. In fact, the choice of means, rather than the ends being sought (e.g., the triumph of Israel for theological purposes), may be what Yahweh looks at in judging human creatures. 

Even though the theological and ethical dimensions of means are important, and may even be more important to the ends being sought, a distinctly theological point does not reduce to one of ethics, for otherwise Yahweh would be subject to our ethical ideas, rather than vice versa. Even though it has been quipped that there is nothing like gods on Earth than Generals on a battlefield, not even their commander-in-chief is capable of issuing divine decrees, and thus should be held ethically and legally accountable; this is two degrees of separation from such a person as Netanyahu lashing out hate-speech slurs against government officials in Europe because they object to what is arguably a genocide and even a holocaust in Gaza and want to help the residents thereof.  

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1. Tal Shalev et al, “Israel Launches Diplomatic Attacks on Its Western Allies Ahead of Palestinian Statehood Recognition,” CNN.com, August 20, 2025.

Maimonides on Netanyahu

On August 5, 2025, Israel’s prime minister, Ben Netanyahu and his cabinet were considering conquering all of Gaza as cease-fire talks came to naught. According to the Associated Press, he “hinted at wider military action in devastated Gaza . . . even as former Israeli army and intelligence chiefs called for an end of to the nearly 22-month war.”[1] Roughly thirty years earlier, Netanyahu had admitted in an interview that Israel destroys countries (or peoples) it doesn’t like very slowly. The slow process of starvation amid Israeli troops and American mercenaries enjoying shooting Gazans at designated food-distribution sites through at least the summer of 2025 instantiates Netanyahu’s perhaps careless admission of cruelty befitting a man out for vengeance. Never mind the scriptural passage, Vengeance is mine, sayeth the Lord; Netanyahu and his cabinet, and even the president of Israel felt entitled to take that task upon themselves, such that even just death would be too good for Palestinians, rather than having faith in their deity, whose vengeance would presumably be narrowly and properly directed to the Hamas attackers and kidnappers rather than to innocent people, including small children who could not possibly be considered to have been culpable two months shy of two years earlier in 2023. The religious depth of the betrayal of Yahweh by Netanyahu and his cabinet can be gleamed by recalling passages from Maimonides.

In The Eight Chapters, the medieval Jewish scholar writes, “If you consider most of the commandments in this way, you will find that all of them discipline the powers of the soul.”[2] Such disciplining is necessary for a person to keep the mean (i.e., feelings and actions that are fitting and proper, rather than too little or too much) and thus be virtuous in Aristotle’s sense of virtue. “For example,” Maimonides continues, “they [i.e., most of the commandments] eliminate revenge and vengeance by His saying: You shall not take revenge nor bear a grudge, You shall surely release it, and You shall surely help to lift them up, etc.; these aim at weakening the power of rage and irascibility.”[3] A person who ignores or dismisses these divine commands and violates them “does not know that he goes all the way to one extreme, completely leaving the mean,”[4] by which Maimonides means Aristotle’s doctrine of the mean as pertains to the moral virtues.

Given that the ongoing, gradual decimation of Gaza’s infrastructure and of the residents themselves by the Israeli government for more than a year and a half by the late summer of 2025, it is evident that the vice (i.e., extreme) of hateful vengeance had become a habituated pattern for those officials in charge of the Israeli government, and especially in the military. Allowing oneself to continue in a bad (i.e., not virtuous) habit is antipodal to Maimonides’ advice: “the perfect man needs to inspect his moral habits continually, weigh his actions, and reflect upon the state of his soul every single day. Whenever he sees his soul inclining toward one of the extremes, he should rush to cure it and not let the evil state become established by the repetition of a bad action.”[5] A person having intentionally or unwittingly developed such a sordid habit “should attend to the defective moral habit in himself and continually seek to cure it, for a [human being] inevitably has defects.”[6] Even though “Solomon said absolutely: There is no man who is just upon the earth, who does only good and does not sin,”[7] by no means does this justify going to the other extreme and remaining there, such that a habit of vice can establish deep groves in the road such that turning around becomes virtually impossible, given the human penchant for stubbornness and intractability.  For I submit that by the summer of 2025, Netanyahu and his cabinet officials had reached such a point that only external force could be capable of pushing those men back from the extreme in the sense of Aristotle’s doctrine of the mean.

Moreover, it is so easy for humans to will to stay the course in what is an immoral extreme that Yahweh issues divine commands concerning particular actions, such as to forbid daytime sex so to keep lust in moderation rather than going to an extreme. Maimonides views such laws as being oriented to Aristotle’s philosophy on virtue, and thus risks reducing theology to ethics. This risk may be worth it, given the stubborn presumptuousness of Netanyahu in the presumably righteous determination to exterminate a subjugated people in Israel’s Gaza territory in a habituated extreme case of vengeance. Nietzsche points out that positing Yahweh as both omnibenevolent and vengeful is self-contradictory and thus discredits that concept of God. Even given Netanyahu’s extreme vengeance as routinized as a genocide and even holocaust, the divine command not to be vengeful does not need the additional scriptural text, Vengeance is mine, sayeth the Lord. To leave a vacuum without a credible concept of a deity puts too much weight on human subjectivity to fill the gap—hence Sartre claimed that human choices are so weighty and Husserl treated subjectivity as the only possible basis for a philosophy. In other words, that the Nazi Holocaust and the Gaza Holocaust have both followed the Age of Reason and Nietzsche’s claim that God is dead leaves us with the vital question of what is left upon which a moral and, moreover, existential philosophy can be built. In short, even without positing vengeance as pertaining to Yahweh, Maimonides’ reading of the Torah and the Talmud in line with Aristotle’s moral philosophy (without conflating the two or reducing one to the other) is enough to base the claim that Netanyahu and his cabinet members have become extremists both in terms of their religion and an established theory of virtue. It is upon this basis that the Gaza Holocaust rests.

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1. Julia Frankel and Wafaa Shurafa, “Netanyahu Hints at Expanded War in Gaza but Former Israeli Military and Spy Chiefs Object,” The Associated Press, August 5, 2025.

2. Maimonides. Ethical Writings of Maimonides, ed. Raymond L. Weiss and Charles E. Butterworth (New York: Dover Publications, Inc., 1975), p. 72.
3. Ibid.
4. Ibid.
5. Ibid., p. 73.
6. Ibid.
7. Ibid.

Pope Leo on the Fallacy of Collective Justice: The Case of Israel in Gaza

One of the many pitfalls in the doctrine of absolute sovereignty, whereby government officials acting as government can literally get away with murder domestically given the lack of credible de jure and de facto enforcement of international “law,” is the ability to inflict collective punishment based on group-identity, including the ideologies that hinge on identity politics. Going the actual culprits of a crime or even a revolt, collective punishment inflicts harm and even mass murder on an entire group, including individuals thereof who are not at all culpable. Unlike “collateral damage,” the ideology of collective justice includes intentionally harming such individuals. It is an ideology because it is based on beliefs about a group rather than an ethic that would justify normatively the infliction of pain and suffering on the innocent. Furthermore, collective justice is an ideology because it includes the artificial elevation of a group (i.e., the collective) over the individual even though members of a group are arguably foremost individuals, who typically belong to more than one group or organization. To put the collective abstraction first ontologically is thus tenuous at best. A person may be a Texan, a Democrat, a Catholic, and a member of a football team, for example, so the claim that that person is essentially any one of these would be dogmatic in the sense of being arbitrary. In privileging a part over a whole, thus being partisan, an ideology is in a sense arbitrary, even in claiming that a state of affairs that is favored or desired is the present state of affairs, as if the statement were a fact of reason rather than a counter-factual statement.

The full essay is at "Pope Leo on the Fallacy of Collective Justice."