JUDAISM IS FLOURISHING, both in Israel, where 43% of the world’s Jews now live, and throughout the Jewish diaspora. The Jews as a nation are flourishing too. Israelis, for all their problems, are the 14th-happiest people in the world, happier than the British or the French, according to a recent global happiness report commissioned by the UN. In the diaspora Jewish life has never been so free, so prosperous, so unthreatened.
Well, that's sure good to know. The writer duly treats of the Jewish experience in America and elsewhere; of Hitler's program of extermination that wiped out one-third of the world's Jews, and of Zionism, which after the experience of Nazi Germany "was vindicated, at least in its own eyes".
Then there is Landau's visit to "a non-Orthodox synagogue in suburban Connecticut", no doubt not far different from the one I attended as a young person. Landau surmises that its members
like most Israelis and diaspora Jews, would tell pollsters that they support peace and two states. The atmosphere there on a recent Sunday could hardly have been more civilised. Jews, Christians and Muslims munched hot dogs and coleslaw together before setting out to clean up the neighbourhood park. The rabbi spoke words of appropriate interfaith inspiration. In the library the synagogue staff had spread carpets on the floor for the Muslims to pray.
In the corridor outside this temporary mosque, two Muslim schoolboys read the Israeli declaration of independence: “We extend our hand of peace and unity to all the neighbouring states and their peoples.” It was displayed alongside a map of the region. “No Gaza,” one noted. “No West Bank either,” his brother added. A synagogue warden explained later that the map was “biblical, not political”.
Landau's account of the interfaith event (not much different, I expect, from the one I attended in Oregon a few years ago) is short on details. What was said by the speakers? How many of the Muslim attendees called for recognition of Israel by the Muslim world? What was the map, exactly, and what did the boys' comments mean?
Never mind, let's get back to the Jews.
The prevailing political sentiment in Jewry today is of aggressive defensiveness, a curious amalgam of victimhood and intolerance. Dissent about Israel is discouraged and often gagged outright. Among British Jewry, some 300,000 strong, “a positively McCarthyite atmosphere has been created,” says Jonathan Freedland, a political columnist. “People are frightened to say what they feel.” In America “honest discussion about Israel is largely shut down,” notes Arnold Eisen, a historian and chancellor of the Jewish Theological Seminary, a rabbinical school in New York. “Some rabbis will speak their minds…but people don’t want to fight and there is a disinclination to argue about Israel. The right says you’re giving aid and comfort to the enemy if you say anything critical about any Israeli policy.” Given Israel’s power and diaspora Jewry’s strength and influence, that seems paradoxical.
Resurgent religious faith is deeply caught up in this. Nationalism, xenophobia and Judaism blur and merge. Jews find themselves out of step with most of world opinion, which heightens a widespread sense of apprehensiveness. Iran’s threats and nuclear pretensions provide a focus for these feelings. Diaspora Jewish leaders insist that Israel is misunderstood. They attribute criticism to anti-Semitism, which is rising again.
Well, I'm sure I can manage an intelligent comment on this, if only I can get past my aggressive defensiveness, victimhood and intolerance, nationalism and xenophobia.
But wait - did Landau say something about "anti-Semitism, which is rising again"? But I feel so free, prosperous, and unthreatened!
Maybe a look at the comments will help clear things up:
The real disgrace is the existence of "israel". "israel " is in fact the apex of colonisation , founded on a myth of a peopless land perpetuated in an ever increasing occupation. ... The similarities between "israel" and Nazi Germany are startling.
Judaism is enjoying an unexpected revival.Is this good news or bad one?In advanced scientific era people are returning to religion that mean some thing wrong with scientific advance.I have on objection Jews are embarrassing again to religion.My only request to Jews please abandoned your old psyche which teach you " An eye for eye and tooth for tooth'"this revengeful motto poured too much blood in the world. ...
Im not even gonna bother commenting on this "hebrew appreciation piece" since everything critically to orientals would be deleted.
Jews lived all over the Middle East and North Africa for thousands of years, and they lived among Arab Muslims for more than 1,000 years, but they’re almost extinct now in the Arab world. Arabs and Jews didn’t live well together, exactly, but they co-existed five times longer than the United States has existed. They weren’t always token minorities, either. Baghdad was almost a third Jewish during the first half of the 20th century. Morocco and Tunisia are the last holdouts. In Tunisia, only 1,500 remain.
What happened? What changed? Islam didn’t happen all of a sudden, nor did the arrival of Arabs in Mesopotamia, the Levant, and North Africa. Both have been firmly in place since the 7th century. A far more recent cascade of events transformed the region, and for the worse: the occupation of Arab lands by Nazi Germany and its puppet Vichy France, the Holocaust, post-Ottoman Arab Nationalism, Israel’s declaration of independence, and the Arab-Israeli conflict.
As a consequence of all that, rather than the Arab invasion or the rise of the Islamic religion, almost the entire Arab world is Judenrein now. And since the rise of the Muslim Brotherhood and the Islamic Republic regime in Iran, relations between Arabs and Jews are worse than they were at any time during the entire history of either.
Yet 1,500 Jews hang on in Tunisia. The ancien Ben Ali regime kept them safe, as has Tunisia’s relatively tolerant and cosmopolitan culture. But what will become of them now that Ben Ali is in exile and his government is overthrown?
I met with Haim Bittan, the chief rabbi of Tunis. ...
Well we can go back - there are some very good examples of the Romans putting down Jewish insurrections from the first century BC all the way into the second century AD that were very successful. ...In every one of the cases the Romans were able to divide and conquer. In other words, they found a larger percentage of the population would be willing to want to educate their children, speak Latin, have aqueducts, be subject to habeas corpus law, and enjoy Roman prosperity -- a larger percentage than that of so called nationalist leaders who wanted to kill the Romans and revert back to their pre-provincial status. So it worked. - Victor Davis Hanson, quoted at Right Wing News
The Jewish fast of Tisha b'Av commemorates the destruction of the Jewish temple in Jerusalem by the Babylonians in 586 BCE and again by the Romans in the year 70 CE. It is the most solemn day in the Jewish calendar, marked by the reading of the Book of Lamentations and special hymns.
The destruction of the Second Temple - with its enormous loss of life, and accompanied by the expulsion of the Jews from the land of Israel and an exile lasting more than 18 centuries - created a fundamental crisis for Jewish theodicy. (The newly published Koren Mesorat haRav Kinot provides a complete guide to the liturgy and commentary by the great twentieth-century teacher Rabbi Joseph Soloveitchik.)
One theme that has been consistently stressed by rabbis through the ages is the role of 'sinat chinam', a Hebrew phrase roughly translated "baseless hatred", in pricipitating the tragedies of Tisha b'Av. They mean, specifically, hatred among the Jewish people; in other words, to a certain extent we brought in on ourselves.
I'm no historian, but I found myself reading up on the Jewish revolt against Rome. It is - to say the very least - sobering reading.
The siege of Jerusalem, the capital city, had begun early in the war, but had turned into a stalemate. Unable to breach the city's defenses, the Roman armies established a permanent camp just outside the city, digging a trench around the circumference of its walls and building a wall as high as the city walls themselves around Jerusalem. Anyone caught in the trench attempting to flee the city would be captured, crucified, and placed in lines on top of the dirt wall facing into Jerusalem. The two Zealot leaders, John of Gischala and Simon Bar Giora, only ceased hostilities and joined forces to defend the city when the Romans began to construct ramparts for the siege. Those attempting to escape the city were crucified, with as many as five hundred crucifixions occurring in a day.
Titus Flavius, Vespasian's son, led the final assault and siege of Jerusalem. During the infighting inside the city walls, a stockpiled supply of dry food was intentionally burned by Sicarii to induce the defenders to fight against the siege instead of negotiating peace; as a result many city dwellers and soldiers died of starvation during the siege. Zealots under Eleazar ben Simon held the Temple, Sicarii led by Simon Bar Giora held the upper city. Titus eventually wiped out the last remnants of Jewish resistance.
By the summer of 70, the Romans had breached the walls of Jerusalem, ransacking and burning nearly the entire city. The Romans began by attacking the weakest spot: the third wall. It was built shortly before the siege so it did not have as much time invested in its protection. They succeeded towards the end of May and shortly afterwards broke through the more important second wall. The Second Temple (the rennovated Herod's Temple) was destroyed on Tisha B'Av (29 or 30 July 70). Tacitus, a historian of the time, notes that those who were besieged in Jerusalem amounted to no fewer than six hundred thousand, that men and women alike and every age engaged in armed resistance, everyone who could pick up a weapon did, both sexes showed equal determination, preferring death to a life that involved expulsion from their country. ...
In the decades after Caligula's death, Jews found their religion subject to periodic gross indignities, Roman soldiers exposing themselves in the Temple on one occasion, and burning a Torah scroll on another.
Ultimately, the combination of financial exploitation, Rome’s unbridled contempt for Judaism, and the unabashed favoritism that the Romans extended to gentiles living in Israel brought about the revolt.
In the year 66, Florus, the last Roman procurator, stole vast quantities of silver from the Temple. The outraged Jewish masses rioted and wiped out the small Roman garrison stationed in Jerusalem. Cestius Gallus, the Roman ruler in neighboring Syria, sent in a larger force of soldiers. But the Jewish insurgents routed them as well.
This was a heartening victory that had a terrible consequence: Many Jews suddenly became convinced that they could defeat Rome, and the Zealots' ranks grew geometrically. Never again, however, did the Jews achieve so decisive a victory.
When the Romans returned, they had 60,000 heavily armed and highly professional troops. They launched their first attack against the Jewish state's most radicalized area, the Galilee in the north. The Romans vanquished the Galilee, and an estimated 100,000 Jews were killed or sold into slavery.
Throughout the Roman conquest of this territory, the Jewish leadership in Jerusalem did almost nothing to help their beleaguered brothers. They apparently had concluded—too late, unfortunately—that the revolt could not be won, and wanted to hold down Jewish deaths as much as possible.
The highly embittered refugees who succeeded in escaping the Galilean massacres fled to the last major Jewish stronghold—Jerusalem. There, they killed anyone in the Jewish leadership who was not as radical as they. Thus, all the more moderate Jewish leaders who headed the Jewish government at the revolt's beginning in 66 were dead by 68—and not one died at the hands of a Roman. All were killed by fellow Jews.
The scene was now set for the revolt's final catastrophe. Outside Jerusalem, Roman troops prepared to besiege the city; inside the city, the Jews were engaged in a suicidal civil war. In later generations, the rabbis hyperbolically declared that the revolt's failure, and the Temple's destruction, was due not to Roman military superiority but to causeless hatred (sinat khinam) among the Jews (Yoma 9b). While the Romans would have won the war in any case, the Jewish civil war both hastened their victory and immensely increased the casualties. One horrendous example: In expectation of a Roman siege, Jerusalem's Jews had stockpiled a supply of dry food that could have fed the city for many years. But one of the warring Zealot factions burned the entire supply, apparently hoping that destroying this "security blanket" would compel everyone to participate in the revolt. The starvation resulting from this mad act caused suffering as great as any the Romans inflicted. ...
For the Jews of modern-day Israel, the significance of Tisha b'Av is complex. Israel is a modern state founded on secular institutions and Jewish identity; in short, it is inherently paradoxical. FailedMessiah links to Noam Talmor at Yediot Acharonot with a defense of Israel's Tisha b'Av enforcement on secular grounds.
Talmor also turns a critical eye on Israeli education:
Upon its inception, Zionism sought to establish the image of a strong and proud Jew. To this end, the Bible was glorified as it encapsulated a period in which the nation of Israel enjoyed independence in its own land. Such glorification served to justify the settlement of the land in light of the historical connection between the Jewish people and the land described in the Bible. However, one of the side effects of such glorification was a disconnect by Jewish historical sources from the period following the canonization of the Biblical text.
Even today, no Jewish text written after the Bible and before Bialik is taught in the state school system (except for medieval poetry in the literature study track). Indeed, there is a sort of hole in the history of the Jewish people between exile and Herzl. Therefore, many secular Israelis do not have a sequential perception of Jewish history. For many, there is biblical history and Zionism, nothing in between. ...
A majority of the Jewish public declared that they intend to fast or, at the very least, to avoid going out with friends on Tisha B'Av, the day marking the destruction of the First and Second Temples, according to a Ynet-Gesher poll conducted ahead of the holy day.
Returning to the related topic of 'sinat chinam', the poll also examines the attitudes of Israelis toward Arabs, haredim (or "ultra-Orthodox" Jews), "Tel Avivians" (representing the supposedly decadent, secular side of Israeli society), and religious-Zionist settlers.
In response to the question "Which among the following groups in your opinion is the most hated in Israeli society?" 54% chose Arabs, 37% chose haredim, 8% chose religious, and 1% chose Tel Avivians. An analysis of the data reveals that the haredim themselves believe that they are the most hated, whereas religious, traditionalists, and seculars responded that Arabs are more hated.
The poll also asked the respondents to indicate honestly which of the four groups is the least liked by them personally. Arabs topped the list with 52% and haredim were in second place with 32%. Some 11% responded they least like settlers, and 5% said they least like Tel Avivians. A breakdown of the results shows that haredim, religious, and traditionalists mainly dislike Arabs, whereas seculars mainly dislike haredim.
Perhaps most strikingly, the poll showed the religious/secular rift in nearly a dead-heat with the Arab/Israeli conflict in terms of its perceived danger to Israeli society.
The Jewish nation-state has faced external threats in all of its historical incarnations. The threats to Israel from within are ultimately the threats that can destroy Israel: a divided society; an element who believe that "G-d is on Israel's side" and that therefore Israel cannot lose; and another element who just do not care.
But Jews are, above all else, masters of taking the long view. Here is the IDF Chief of the General Staff visiting the Chief of Defense Staff of Italy.
