Holding a Congressman at Gunpoint: Israeli Settlers Backed by the IDF

An old saying advises against “looking a gift-horse in the mouth.” Another says, “Don’t bite the hand that feeds you.” As of mid-June, 2026, Israel had not received either memo, because the country’s military, the IDF backed up the position of Israeli settlers who had just illegally detained—technically “kidnapped”—Rep. Ro Khanna (D-CA) while he was on a trip in the West Bank. U.S. President Trump had recently told the media that without the United States, Israel would not exist. The lack of gratitude shown to the U.S. by making sure that a visiting Congressman was treated well during his visit was palpable.

“Rep. Ro Khanna (D-CA) said he was detained by Israeli settlers armed with U.S.-made rifles during a trop to the West Bank . . ., where residents [had been facing] frequent attacks.”[1] The Congressman was with a group that was “at a village that Israeli settlers had destroyed; they had destroyed the school, they had destroyed that village, and we were just looking at it,” he told reporters.[2] The destruction, being in the West Bank, violated international law, so the settlers and even the Israeli government had an interest in attempting to hide the atrocity from the group containing the Congressman. Irony inheres to the words used by Rep. Khanna to describe the settlers’ aggression: “An these hoodlums come in with machine guns—M4, an American-made machine gun—and they detain us. They block off the road. And then they call the IDF and the IDF is on their side, not on the side of the Americans.”[3] The IDF, the Israeli military, even “continued our detention,” Khanna later said before adding, “They made a huge mistake.”[4] The lesson for the U.S. is perhaps:  be careful to whom you sell weapons; the possessors may use them against even members of your Congress.

At least the IDF was an official part of the Israeli government; the settlers were merely private individuals who were presumptuously taking matters into their own hands while being utterly unappreciative of everything that the U.S. had done for Israel even though it was decimating Gaza and its people. At least the Israelis were being consistent: wanton disrespect of Palestinians in the West Bank and an American elected representative. That the military sided with the settlers and thus against the Americans implicates the Israeli government as being an ungrateful recipient of American support. Perhaps all the money circulated to federal elected officials by AIPAC (the American Israeli Political Action Committee) was thought sufficient to allow for such a luxury; perhaps the indolence of the American people with respect to opposing Israel’s mass genocide in Gaza was thought sufficient to guard against any adverse reaction to a member of Congress being detained by means of American guns. On December 7, 1941, the Japanese attack on Pearl Harbor is said to have awakened a sleeping giant. By the time of Israel’s mass destruction and killing in Gaza, with additional sordid ventures into the West Bank and even Lebanon, the giant was back asleep and with it, its conscience, and, frankly, its self-respect.

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1. Brianna Tucker, “Rep.Ro Khanna Detained by Israeli Settlers during West Bank Visit,” The Huffington Post, July 11, 2026.
2. Ibid.
3. Ibid.
4. 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.

It is one thing for intellectuals to debate and discuss ontological and ethical matters, and quite another when a leader on the world stage makes an explicit normative statement condemning collective punishment. The reason why such a public pronouncement by a person chosen to head a government or a global religious organization is important is that the Israeli government quickly discovered in 2023 that having its president state publicly that every resident of Gaza would be punished for being culpable in an atrocity committed by criminals in October of that year in Israel was not going over well in the media around the world. Because the collective-justice motive was from then on—for at least 21 months (and counting)—on stealth mode in the Israeli government even though the fingerprints were obvious in Gaza, to have a leader recognized globally state publicly that collective “justice” was being pursued by the Israeli government even though prohibited by international law. For some reason, facts on the ground, even when obvious, are not enough for human beings to think, Hmm, the Israelis really are pursuing collective justice on their subjugated people within Israel’s borders. Even with such a recognition and acknowledgement, the prerogative of absolute sovereignty can go on, unimpeded internationally.

Nevertheless, it is significant that Pope Leo of the Roman Catholic Church, whose billion-plus membership spans the globe, “said at the end of his Sunday Angelus prayer” on July 20, 2025, “I once again call for an immediate end to the barbarity of this war and for a peaceful resolution of the conflict.”[1] Typically, leaders on the global stage are satisfied to leave it at that; they condemn this or that without stating what actions in particular, or what ideologies behind those actions, are being castigated. In addition to bringing up the Israeli attack on the only Catholic church in Gaza just days earlier, the pontiff said, “I appeal to the international community to observe humanitarian law and respect the obligation to protect civilians as well as the prohibition of collective punishment, the indiscriminate use of force, and the forced displacement of populations.”[2] Together with the barbarity of that war, the collective punishment, which presumes the validity of collective justice unless punishment is inflicted without cause, such as randomly, can be said to be extreme in its severity, and not just in its scale. If in fact the Vatican had turned a blind eye to the Nazi Holocaust, the Church was not making the same mistake on the Israeli Holocaust in Gaza. Pope Leo was essentially telling the Israeli government officials:

We know what you’re trying to do; you’re trying to extinguish the Palestinian people who now live in the uninhabitable area that you created so to decimate the Gazans, whom you view not only as culpable collectively, but also sub-human—as “animals,” as it were. This is not the first time in human history that a government has considered a people in its territory to be subhuman. It is ironic, is it not? The Torah makes clear that being Yahweh’s chosen people does not spare you from God’s wrath. You are not divine, so it is not your place to fete out collective justice that God can do by virtue of being omniscient as well as omnipotent.

Whereas the Pope would have to acknowledge the validity of divine collective justice in the Old Testament, Nietzsche argues that the conception of the deity wherein it is both omnibenevolent and vengeful, for “Vengeance is mine, saith the Lord,” is discredited by whomever added that line, knowing that God must be perfect goodness. Perhaps collective justice is not vengeance, and a deity who knows all would only inflict collective punishment in cases in which everyone is in fact guilty of some injustice. Nietzsche was not an atheist; in fact, he may have been criticizing a flawed concept so that a new, healthier concept could be built.  An atheist would likely go further, arguing that collective justice is inherently unjust so positing it of a deity is wrongheaded, and in fact could do additional damage as Israeli officials could try to justify their heinous crimes against humanity by saying that Yahweh engages in collective justice in punishing Israel, such as by keeping the Hebrews in the wilderness for forty years and later by allowing them to be conquered for violating the covenant. Trying to exterminate a people who believe in the same deity—unlike the people in Jericho in the Bible story—is arguably such a violation. It would be ironic were Yahweh to apply collective justice on the Israelis by punishing Israel for having inflicted collective punishment on the Gazans as if every resident in Gaza in October, 2023 were a culprit. Whether collective justice rightfully applies to an omniscient deity or contradicts the very notion of divinity, the assumption that we mere mortals enjoy God’s prerogative is impious self-idolatry.  

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1. The Associated Press, “Pope Repeats Call for Gaza Ceasefire as Israel Widens Evacuation Orders,” Euronews.com, July 20, 2025.
2. Ibid., italics added for emphasis.