Sue Sirlin: “We Experienced What Israelis Live With Daily”

“06880” reader Sue Sirlin was in Temple Israel yesterday, when a lunch meeting was interrupted by 2 intruders.

She’s had 24 hours to reflect on those harrowing minutes. Here is her report:

Yesterday, Temple Israel hosted a “Friends of the Israeli Defense Forces” luncheon that drew 100 participants from around Fairfield County. FIDF was established in 1981 by a group of Holocaust survivors to provide for the education and well-being of those who serve in the IDF, as well as their families. Our goal was to learn how we can support the IDF, and about its vital programming to keep Israel and, consequently, the US safer.

I was one of many participants enjoying the event. We were eating, mingling and listening to a handful of speakers present their stories on the importance of protecting the liberty of Israel’s citizens. A fighter pilot spoke about his experiences flying during combat in Israel. A female sergeant and a general spoke as well. Unfortunately, the event was cut short…


Within moments, our peaceful gathering shifted abruptly. The far doors to the Social Hall rattled, and a sizable commotion behind those glass-paneled doors ensued. Muffled shouts erupted from behind them. I saw a belligerent man violently struggle to gain access to the room. Someone restrained him from behind.

They wrestled for about 15 seconds — long enough for us to register the scene. The demonstrator shouted, “Long live Palestine! Long live the Intifada!”

The women closest to the doors reacted first, pushing themselves from the table and fleeing quickly to the other side of the hall. Then in a blurred moment, many fled from the room, myself included.

A few women gasped “Call 911!” while others cried. Many of us spontaneously consulted each other to determine where to escape. No one was certain how many men were there.

Thoughts ricocheted through our minds: Were they armed? Were they terrorists? And most importantly, where in the temple were they? As a result, we were unsure of where run or take cover. It was chaos.

Temple israel

In that surreal blur, we experienced firsthand what Israelis live with daily: the panic in a moment’s notice of something signaling danger, not knowing what might happen next. Ironically, we were there yesterday as Israel’s fellow congregants, financial supporters, loyalists — from a supposedly safe, yet empathetic, vantage point. Or so we thought.

Fortunately, the 2 intruders were not armed. They were subdued immediately by 3 brave temple staff members who reacted with great speed and strength. The police arrived within minutes of the call, and took control of the situation. And no one was injured. Thank goodness.

Yet Temple Israel and its preschool were on lockdown, as were Coleytown Middle and Coleytown Elementary Schools, Bedford Middle School, and the Unitarian Church preschool. In that hour, how many lives were shaken by these 2 radical 25-year old men?

Reflecting back on yesterday’s events, a deep anger wells up inside. During those moments we were not permitted to hear what we wanted to hear, to congregate at our FIDF event. Our liberty was limited by 2 men’s wrath.

I later learned that the FIDF speakers did continue after the police cleared the building. I wish I could have stayed to hear what they had to say. Shockingly, I later learned that one of the intruders wore a Jewish star around his neck. How could someone who identifies himself as Jewish threaten fellow Jews?

One thing is certain: My appreciation and empathy has deepened toward our Israeli friends’ needs. I will never stop supporting them, in any way possible.

17 responses to “Sue Sirlin: “We Experienced What Israelis Live With Daily”

  1. Sadly, this is a too common story among not only Israeli and Palestinian, Russian and Crimean, Ukrainian, Croatian and Serbian, Indian, Pakistani, and the list goes on.
    Perhaps one should focus more on the World’s natural disasters, as in Nepal. In that way, the other “disasters” might seem small.

  2. Sue – thank you for sharing. I’m so sorry you experienced this awful event. I cannot stop thinking about it. My sister was also among the mothers and grandmothers terrorized by these individuals yesterday. Thank God no one had a heart attack or was trampled in the confusion. The police department has continued to interview women today and has been coordinating with other relevant agencies.

    As an aside, I sent an email to the dean of the Yale Divinity School yesterday asking for a reaction, but have not yet received a response.

    IMPORTANT – please pass the following information along to other women who were present. If they feel comfortable doing so, they should contact the Victim’s Advocate’s Office at 203- 849-3580, Ext. 4038 or Ext. 4102 and explain the terror they experienced. That information will be utilized during the court appearance.

    Avi Kaner
    Second Selectman

    • Thank you for this Avi

    • Lisazelson

      Thank you Avi,
      I encourage everyone present to contact the Victims Advocate Group if they feel comfortable. This was anything but a peaceful protest. These men trespassed a private event, and made every attendee feel vulnerable and afraid. The quick thinking brave men of Temple Israel should be commended for keeping everyone safe. The Westport police acted swiftly and capably as well. This was an incredibly unpleasant event that could have had a much worse outcome.
      It is a wake-up call to the ugliness that can occur in our idyllic hometown.

  3. Laura Rolnick

    Thank you for expressing this so perfectly justly

  4. Stephanie Bass

    And Zach, from Bedford School, I’m sorry I was disrespectful when you wrote about your experience at school stemming from this event. I was just so raw, I trampled on your comments. Not knowing what had caused the lockdown made all of you share the fear these 2 men brought to Westport yesterday.

  5. One of the interlopers who claims to be a Yale Divinity Student posted an outrageous letter elsewhere explaining his act. In response to that letter I offer Ambassador Moynihan’s 1975 speech at the UN decrying and refuting assertions of the sort made by in the letter.

    The United States rises to declare before the General Assembly of the United Nations, and before the world, that it does not acknowledge, it will not abide by, it will never acquiesce in this infamous act.

    Not three weeks ago, the United States Representative in the Social, Humanitarian, and Cultural Committee pleaded in measured and fully considered terms for the United Nations not to do this thing. It was, he said, “obscene.” It is something more today, for the furtiveness with which this obscenity first appeared among us has been replaced by a shameless openness.

    There will be time enough to contemplate the harm this act will have done the United Nations. Historians will do that for us, and it is sufficient for the moment only to note the foreboding fact. A great evil has been loosed upon the world. The abomination of anti-semitism — as this year’s Nobel Peace Laureate Andrei Sakharov observed in Moscow just a few days ago — the Abomination of anti-semitism has been given the appearance of international sanction. The General Assembly today grants symbolic amnesty — and more — to the murderers of the six million European Jews. Evil enough in itself, but more ominous by far is the realization that now presses upon us — the realization that if there were no General Assembly, this could never have happened.

    As this day will live in infamy, it behooves those who sought to avert it to declare their thoughts so that historians will know that we fought here, that we were not small in number — not this time — and that while we lost, we fought with full knowledge of what indeed would be lost.

    Nor should any historian of the event, nor yet any who have participated in it, suppose, that we have fought only as governments, as chancelleries, and on an issue well removed from the concerns of our respective peoples. Others will speak for their nations: I will speak for mine.

    In all our postwar history there had not been another issue which has brought forth such unanimity of American opinion. The President of the United States has from the first been explicit: This must not happen. The Congress of the United States in a measure unanimously adopted in the Senate and sponsored by 436 of 437 Representatives in the House, declared its utter opposition. Following only American Jews themselves, the American trade union movements was first to the fore in denouncing this infamous undertaking. Next, one after another, the great private institutions of American life pronounced anathema in this evil thing — and most particularly, the Christian churches have done so. Reminded that the United Nations was born in struggle against just such abominations as we are committing today — the wartime alliance of the United Nations dates from 1942 — the United Nations Association of the United States has for the first time in its history appealed directly to each of the 141 other delegations in New York not to do this unspeakable thing.

    The proposition to be sanctioned by a resolution of the General Assembly of the United Nations is that “Zionism is a form of racism and racial discrimination.” Now this is a lie. But as it is a lie which the United Nations has now declared to be a truth, the actual truth must be restated.

    The very first point to be made is that the United Nations has declared Zionism to be racism — without ever having defined racism. “Sentence first — verdict afterwards,” as the Queen of Hearts said. But this is not wonderland, but a real world, where there are real consequences to folly and to venality. Just on Friday, the President of the General Assembly, speaking on behalf of Luxembourg, warned not only of the trouble which would follow from the adoption of this resolution but of its essential irresponsibility — for, he noted, members have wholly different ideas as to what they are condemning. “It seems to me that before a body like this takes a decision they should agree very clearly on what they are approving or condemning, and it takes more time.”

    Lest I be unclear, the United Nations has in fact on several occasions defined “racial discrimination.” The definitions have been loose, but recognizable. It is “racism,” incomparably the more serious charge — racial discrimination is a practice; racism is a doctrine — which has never been defined. Indeed, the term has only recently appeared in the United Nations General Assembly documents. The one occasion on which we know the meaning to have been discussed was the 1644th meeting of the Third Committee on December 16, 1968, in connection with the report of the Secretary-General on the status of the international convention on the elimination of all racial discrimination. On that occasion — to give some feeling for the intellectual precision with which the matter was being treated — the question arose, as to what should be the relative positioning of the terms “racism” and “Nazism” in a number of the “preambular paragraphs.” The distinguished delegate from Tunisia argued that “racism” should go first because “Nazism was merely a form of racism.” Not so, said the no less distinguished delegate from the Union Soviet Socialist Republics. For, he explained, “Nazism contained the main elements of racism within its ambit and should be mentioned first.” This is to say that racism was merely a form of Nazism.

    The discussion wound to its weary and inconclusive end, and we are left with nothing to guide us for even this one discussion of “racism” confined itself to world orders in preambular paragraphs, and did not at all touch on the meaning of the words as such. Still, one cannot but ponder the situation we have made for ourselves in the context of the Soviet statement on that not so distant occasion. If, as the distinguished delegate declared, racism is a form of Nazism — and if, as this resolution declares, Zionism is a form of racism — then we have step to step taken ourselves to the point of proclaiming — the United Nations is solemnly proclaiming — that Zionism is a form of Nazism.

    What we have here is a lie — a political lie of a variety well known to the twentieth century, and scarcely exceeded in all that annal of untruth and outrage. The lie is that Zionism is a form of racism. The overwhelmingly clear truth is that is it not.

    The word “racism” is a creation of the English language, and relatively new to it. It is not, for instance, to be found in the Oxford English Dictionary (appears in 1982 supplement to Oxford Dictionary). The term derives from relatively new doctrines — all of them discredited — concerning the human population of the world, to the effect that there are significant biological differences among clearly identifiable groups, and that these differences establish, in effect, different levels of humanity. Racism, as defined in Webster’s Third New International Dictionary, is “The Assumption that . . . traits and capacities are determined by biological race and that races differ decisively from one another.” It further involves “a belief in the inherent superiority of a particular race and its right to dominate over others.”

    This meaning is clear. It is equally clear that this assumption, this belief, has always been altogether alien to the political and religious movement known as Zionism. As a strictly political movement, Zionism was established only in 1897, although there is a clearly legitimate sense in which its origins are indeed ancient. For example, many branches of Christianity have always held that from the standpoint of biblical prophets, Israel would be reborn one day. But the modern Zionism movement arose in Europe in the context of a general upsurge of national consciousness and aspiration that overtook most other people of Central and Eastern Europe after 1848, and that in time spread to all of Africa and Asia. It was, to those persons of the Jewish religion, a Jewish form of what today is called a national liberation movement. Probably a majority of those persons who became active Zionism and sought to emigrate to Palestine were born within the confines of Czarist Russia, and it was only natural for Soviet Prime Minister Andrei Gromyko to deplore, as he did in 1948, in the 299th meeting of the Security Council, the act by Israel’s neighbors of “sending troops into Palestine and carrying out military operations aimed” — in Mr. Gromyko’s words — at the suppression of the national liberation movement in Palestine.”

    Now it was the singular nature — if, I am not mistaken, it was the unique nature — of this national liberation movement that in contrast with the movements that preceded it, those of that time, and those that have come since, it defined its members in terms not of birth, but of belief. That is to say, it was not a movement of the Irish to free Ireland, or of the Polish to free Poland, not a movement of the Algerians to free Algeria, nor of Indians to free India. It was not a movement of persons connected by historic membership to a genetic pool of the kind that enables us to speak loosely but not meaninglessly, say, of the Chinese people, nor yet of diverse groups occupying the same territory which enables us to speak if the American people with no greater indignity to truth. To the contrary, Zionists defined themselves merely as Jews, and declared to be Jewish anyone born of a Jewish mother or — and this is the absolutely crucial fact — anyone who converted to Judaism. Which is to say, in terms of International Convention on the Elimination of All Forms of Racial Discrimination, adopted by the 20th General Assembly, anyone — regardless of “race, colour, descent, or nationally or ethnic origin …..”

    The state of Israel, which in time was the creation of the Zionist Movement, has been extraordinary in nothing so much as the range of “racial stocks” from which it Orient and Jew from the West. Most such persons could be said to have been “born” Jewish, just as most Presbyterians and most Hindus are “born” to their faith, but there are many Jews who are just converts. With a consistency in the matter which surely attests to the importance of this issue to that religions and political culture, Israeli courts have held that a Jew who converts to another religion is no longer a Jew. In the meantime the population of Israel also includes large numbers of non-Jews, among them Arabs of both the Muslim and Christian religions and Christians of other national origins. Many of these persons are citizens of Israel, and those who are not can become citizens by legal procedures very much like those which obtain in a typical nation of Western Europe.

    Now I should wish to be understood that I am here making one point, and one point only, which is that whatever else Zionism may be, it is not and cannot be “a form of racism.” In logic, the State of Israel could be, or could become, many things, theoretically, including many things undesirable, but it could not be and could not become racism unless it ceased to be Zionist.

    Indeed, the idea that Jews are a “race” was invented not by Jews but by those who hated Jews. The idea of Jews as a race was invented by nineteenth century anti-semites such as Houston Steward Chamberlain and Edouard Drumont, who saw that in an increasingly secular age, which is to say an age made for fewer distinctions between people, the old religions grounds for anti-semitism were losing force. New justifications were needed for excluding and persecuting Jews, and so the new idea of Jews as a race — rather than as a religion — was born. It was a contemptible idea at the beginning, and no civilized person would be associated with it. To think that it is an idea now endorsed by the United Nations is to reflect on what civilization has come to.

    It is precisely a concern for civilization, for civilized values that are or should be precious to all mankind, that arouses us at this moment to such special passion. What we have at stake here is not merely the honor and the legitimacy of the State of Israel — although a challenge to the legitimacy of any member nation ought always to arouse the vigilance of all members of the United Nations. For a yet more important matter is at issue, which is the integrity of the whole body of moral and legal precepts which we know as human rights.

    The terrible lie that has been told here today will have terrible consequences. Not only will people begin to say, indeed they have already begun to say that the United Nations is a place where lies are told, but far more serious, grave and perhaps irreparable harm will be done to the cause of human rights itself. The harm will arise first because it will strip from racism the precise and abhorrent meaning that it still precariously holds today. How will the people of the world feel about racism and the need to struggle against it, when they are told that it is an idea as broad as to include the Jewish national liberation movement?

    As the lie spreads, it will do harm in a second way. Many of the members of the United Nations owe their independence in no small part to the notion of human rights, as it has spread from the domestic sphere to the international sphere exercised its influence over the old colonial powers. We are now coming into a time when that independence is likely to be threatened again. There will be new forces, some of them arising now, new prophets and new despots, who will justify their actions with the help of just such distortions of words as we have sanctioned here today. Today we have drained the word “racism” of its meaning. Tomorrow, terms like “national self-determination” and “national honor” will be perverted in the same way to serve the purposes of conquest and exploitation. And when these claims begin to be made — as they already have begun to be made — it is the small nations of the world whose integrity will suffer. And how will the small nations of the world defend themselves, on what grounds will others be moved to defend and protect them, when the language of human rights, the only language by which the small can be defended, is no longer believed and no longer has a power of its own?

    There is this danger, and then a final danger that is the most serious of all. Which is that the damage we now do to the idea of human rights and the language of human rights could well be irreversible.

    The idea of human rights as we know it today is not an idea which has always existed in human affairs, it is an idea which appeared at a specific time in the world, and under very special circumstances. It appeared when European philosophers of the seventeenth century began to argue that man was a being whose existence was independent from that of the State, that he need join a political community only if he did not lose by that association more than he gained. From this very specific political philosophy stemmed the idea of political rights, of claims that the individual could justly make against the state; it was because the individual was seen as so separate from the State that he could make legitimate demands upon it.

    That was the philosophy from which the idea of domestic and international rights sprang. But most of the world does not hold with that philosophy now. Most of the world believes in newer modes of political thought, in philosophies that do not accept the individual as distinct from and prior to the State, in philosophies that therefore do not provide any justification for the idea of human rights and philosophies that have no words by which to explain their value. If we destroy the words that were given to us by past centuries, we will not have words to replace them, for philosophy today has no such words.

    But there are those of us who have not forsaken these older words, still so new to much of the world. Not forsaken them now, not here, not anywhere, not ever.

    The United States of America declares that it does not acknowledge, it will not abide by, it will never acquiesce in this infamous act.

  6. Michelle Benner

    Other than living in a country who kicked out it’s original inhabitants only to basically cage them in poverty on an isolated strip of sand, and meanwhile be surrounded by and constantly threatened by other hostile countries which make national defense a constant, daily issue, I mean, sure, what happened yesterday in a suburban temple in one of the wealthiest and safest towns in one of the wealthiest and most peaceful countries in the world is just like what Israelis live with Daily? I hear it’s no picnic living in Gaza either. Look, this is such an emotional issue that has been dragging on for decades. The Holocaust was horrific, but so is what is going on in Gaza today, as well as many other places in the world. As I see it, the only way out is to start listening to each other, ALL sides. There are a lot of victims in this mess, and a lot of people upset, hurting and scared in the world. It’s all defense and offense. When are people going to come into the middle and take a compassionate look at each other? There needs to be more willing, active and engaged understanding of the bigger picture going on here, don’t you think?

    • you clearly have no knowledge of the facts and should seek to learn them before posting grossly incorrect and insensitive public comments

    • I completely agree with Michelle Benner. Human rights are human rights, and should apply to everyone – and everyone should be concerned with the well being of ALL – regardless of race, nationality or politics. Also – The actions of the two men on Tuesday did the opposite of furthering this conversation. They have contributed to the problem.

      • i don’t think you really read michele brenner’s point. she’s not condemning tuesday’s incident, and is unaware of the extreme and repeated steps Israel takes towards peace -which are met repeatedly by terrorism and violence. her post even justifies the incident on tuesday

        • I see your point – I meant to express the fact that I agreed with her point that so many people have been victims on both sides of the fence – and that they are equally important individuals regardless of their religion or nationality – or anything else. After rereading her message however it appears she may not have an issue with the way these two men expressed themselves at the temple the other day, and that I completely disagree with.

  7. Sue Sirlin


    I believe you missed my point. I was saying that we Americans have known what it is like to be in a peaceful place, congregating, and going about business as usual– but when someone suddenly does something that appears dangerous to all (and trust me…we ALL ran, cried, hid or reacted in one way or another to a perceived threat) it is a rude awakening. This is simply not as a rule part of our daily existence. So when I compared that to those we support in Israel, I am not saying this is “equal” to what they deal with day in and day out, but rather it does give us a taste of what it must feel like to “look over your shoulder” and not trust those around you. The feeling of unease is specifically what I was referring to. We assume we are immune to violence but hate-oriented experiences such as this one are certainly eye opening and frightening precisely because they take us by surprise. Trust me, they did not appear to want to talk…they were belligerent, shouting anti-Israel chants and were violent in their actions. The sum total was a general feeling by all there that something bad was about to happen if we did not escape.