Saturday, January 31, 2015
Friday, January 30, 2015
Amid the ritual expressions of regret and the pledges of “never again” on Tuesday’s 70th anniversary of the liberation of Auschwitz, a bitter irony was noted: Anti-Semitism has returned to Europe. With a vengeance.
It has become routine. If the kosher-grocery massacre in Paris hadn’t happened in conjunction with Charlie Hebdo, how much worldwide notice would it have received? As little as did the murder of a rabbi and three children at a Jewish school in Toulouse. As little as did the terror attack that killed four at the Jewish Museum in Brussels.
The rise of European anti-Semitism is, in reality, just a return to the norm. For a millennium, virulent Jew-hatred — persecution, expulsions, massacres — was the norm in Europe until the shame of the Holocaust created a temporary anomaly wherein anti-Semitism became socially unacceptable.
The hiatus is over. Jew-hatred is back, recapitulating the past with impressive zeal. Italians protesting Gaza handed out leaflets calling for a boycott of Jewish merchants. As in the 1930s. A widely popular French comedian has introduced a variant of the Nazi salute. In Berlin, Gaza brought out a mob chanting, “Jew, Jew, cowardly pig, come out and fight alone!” Berlin, mind you.
European anti-Semitism is not a Jewish problem, however. It’s a European problem, a stain, a disease of which Europe is congenitally unable to rid itself.
From the Jewish point of view, European anti-Semitism is a sideshow. The story of European Jewry is over. It died at Auschwitz. Europe’s place as the center and fulcrum of the Jewish world has been inherited by Israel. Not only is it the first independent Jewish commonwealth in 2,000 years. It is, also for the first time in 2,000 years, the largest Jewish community on the planet.
The threat to the Jewish future lies not in Europe but in the Muslim Middle East, today the heart of global anti-Semitism, a veritable factory of anti-Jewish literature, films, blood libels and calls for violence, indeed for another genocide.
The founding charter of Hamas calls not just for the eradication of Israel but for the killing of Jews everywhere. Hezbollah chief Hassan Nasrallah welcomes Jewish emigration to Israel — because it makes the killing easier: “If Jews all gather in Israel, it will save us the trouble of going after them worldwide.’’ And, of course, Iran openly declares as its sacred mission the annihilation of Israel.
For America, Europe and the moderate Arabs, there are powerful reasons having nothing to do with Israel for trying to prevent an apocalyptic, fanatically anti-Western clerical regime in Tehran from getting the bomb: Iranian hegemony, nuclear proliferation (including to terror groups) and elemental national security.
For Israel, however, the threat is of a different order. Direct, immediate and mortal.
The sophisticates cozily assure us not to worry. Deterrence will work. Didn’t it work against the Soviets? Well, just 17 years into the atomic age, we came harrowingly close to deterrence failure and all-out nuclear war. Moreover, godless communists anticipate no reward in heaven. Atheists calculate differently from jihadists with their cult of death. Name one Soviet suicide bomber.
Former Iranian president Ali Akbar Hashemi Rafsanjani, known as a moderate, once characterized tiny Israel as a one-bomb country. He acknowledged Israel’s deterrent capacity but noted the asymmetry: “Application of an atomic bomb would not leave anything in Israel, but the same thing would just produce damages in the Muslim world.” Result? Israel eradicated, Islam vindicated. So much for deterrence.
And even if deterrence worked with Tehran, that’s not where the story ends. Iran’s very acquisition of nukes would set off a nuclear arms racewith half a dozen Muslim countries from Turkey to Egypt to the Gulf states — in the most unstable part of the world. A place where you wake up in the morning to find a pro-American Yemeni government overthrown by rebels whose slogan is “God is Great. Death to America. Death to Israel. Damn the Jews. Power to Islam.”
The idea that some kind of six-sided deterrence would work in this roiling cauldron of instability the way it did in the frozen bipolarity of the Cold War is simply ridiculous.
The Iranian bomb is a national security issue, an alliance issue and a regional Middle East issue. But it is also a uniquely Jewish issue because of Israel’s situation as the only state on earth overtly threatened with extinction, facing a potential nuclear power overtly threatening that extinction.
On the 70th anniversary of Auschwitz, mourning dead Jews is easy. And, forgive me, cheap. Want to truly honor the dead? Show solidarity with the living — Israel and its 6 million Jews. Make “never again” more than an empty phrase. It took Nazi Germany seven years to kill 6 million Jews. It would take a nuclear Iran one day.
Every year, between April and June, for only an hour, a narrow land pass appears between the island of Jindo and the small Modo island in South Korea.
This Korean Moses Miracle happens twice during this annual period due to tidal activity.
The land pass is 2.9 kilometers long and 40 meters wide.
That’s wide enough to march a lot of people across.
Of course, when their land pass appears they don’t find ancient Egyptian chariot wheels, only clams.
(You can ignore the Avoda Zara part of the story.)
Thursday, January 29, 2015
World Leaders at 70th Anniversary of Liberation of Auschwitz: "Jews are Being Targeted in Europe Once Again"
As Holocaust Remembrance Day was commemorated in a panoply of ceremonies around the world, some 300 remaining survivors of the notorious Nazi death camp known as Auschwitz converged at the site of gruesome carnage n Poland on Tuesday. With a palpable sense of melancholy filling the air, they came together to mark the 70th anniversary of the camp’s liberation. On January 27, 1945, during the last months of World War II, Soviet troops advanced from the east and liberated the remaining inmates of the Auschwitz death factory.
The commemoration ceremony was held in a massive tent erected at the infamous entry gate of the Auschwitz-Birkenau compound that has the words, “Arbeit Macht Frei” (Work Makes Freedom) on its iron fence.
The collective sadness that enveloped the elderly survivors who are now in their 80s and 90s as well as the other attendees emanated not only from the excruciatingly painful memories of this wretched place that are emblazoned in their hearts and minds but from the fact that this commemoration is expected to be the last major anniversary that many of them will be strong enough to attend. This sense of finality is also compounded with a sense of anxiety at the ever burgeoning anti-Semitism and radicalism in Europe and the Middle East.
According to an AP report, Ronald Lauder, president of the World Jewish Congress said, “Jews are targeted in Europe once again because they are Jews.”
Issuing a plea to world leaders to remember the Nazi atrocities and to wage the noble fight for global tolerance was Roman Kent, the President of the International Auschwitz Committee. As he fought back tears, he said, “We do not want our past to be our children’s future. “We survivors cannot; dare not to forget the millions who were murdered for if we were to forget the conscious of mankind would be buried alongside the victims, ” he added.
The noticeable absence amongst the gamut of world leaders who attended the 70th anniversary commemoration was Russian President Vladimir Putin. A deep chill exists between Putin and Poland as a result of tensions over Russia’s role in the annexation of Ukraine’s Crimean Peninsula and its support for the rebel forces battling Kiev's troops in eastern Ukraine. Poland has been one of Europe's most vocal countries in condemning Russia's actions in Ukraine, which has plunged the continent into one of the worst East-West crises since the end of the Cold War, according to an AP report.
The tragic irony of Putin’s “no-show” in Poland is the fact that it was the Soviet Red Army that liberated the camp.
Putin did however slam what he called “attempts to rewrite history” at a Moscow ceremony he attended marking the anniversary of the liberation of Auschwitz.
Speaking at a Jewish museum in Moscow, Putin said Nazi Germany's crimes including the Holocaust could be neither forgiven nor forgotten, according to an INN report.
"Any attempts to hush up these events, distort, re-write history are unacceptable and immoral," said Putin.
In the run-up to the ceremony Poland angered Moscow when its foreign minister, Grzegorz Schetyna, said it was Ukrainian soldiers - rather than the Soviet army - who liberated the camp. Moscow blasted Warsaw for twisting history for political ends.
INN also reported that Putin has repeatedly condemned the West for what he calls attempts to belittle the Soviet army's role in the victory over Nazi Germany in 1945 and to glorify Nazi collaborators in eastern Europe and ex-Soviet republics such as Ukraine.
At the ceremony, Putin also drew parallels with the current Ukraine crisis which has sent Moscow's ties with the West to post-Cold War lows and seen imposition of punishing Western sanctions against Russia.
"We all know how dangerous and destructive are double standards, indifference to and disregard for another man's fate as is the case with the current tragedy in eastern Ukraine," the Kremlin strongman said at the Jewish Museum and Tolerance Center.
Among those who were in attendance at the ceremony in Poland was French President Francois Hollande, whose nation was the recent victim of terrorist attacks that targeted Jews and newspaper satirists. Participants also included the presidents of Germany and Austria, as well as Ukrainian President Petro Poroshenko, a sign of Poland's strong support for Ukraine in its conflict with Russia, as was reported by the AP.
Before leaving Paris for Poland, French President Francois Hollande condemned the "unbearable" problem of contemporary anti-Semitism, telling Jews at a Holocaust memorial, "France is your homeland."
Earlier, German Chancellor Angela Merkel said it was a "disgrace" that Jews faced insults, threats and violence. "We've got to fight anti-Semitism and all racism from the outset," she said at a memorial event in Berlin.
Standing in the falling snow among the brave survivors who witnessed the horrors of Auschwitz was celebrated Hollywood film director Steven Spielberg who traveled to Poland with his own delegation to be in attendance. Along with the assistance of other Hollywood luminaries, Spielberg has produced a searing documentary about Auschwitz that preserves the eyewitness testimonies of those who lived through that nightmarish hell. It was at Auschwitz that more than one million people, mainly Jews, were killed during the Second World War.
Spielberg, who won an Oscar for his Holocaust drama Schindler's List, visited the camp for the unveiling of a memorial plaque to those who lost their lives after condemning the rise of anti-Semitism.
Addressing the assemblage, Spielberg said, “If you are a Jew today, in fact if you are any person who believes in the freedom of religion, freedom of speech, freedom in free expression, you know that like many other groups, we are once again facing the perennial demons of intolerance.”
Warning of escalating anti-Semitism, Spielberg said, “There are Facebook pages identifying Jews and their geographic locations with the intention to attack and the growing efforts to banish Jews from Europe.”
“My hope is that the survivors will feel confident that we are renewing their call to remember. That we will not only make known their own identities, but in the process help form a meaningful, collective conscience for the generations to come,” added Spielberg.
The itinerary at the concentration camp included a service inside the tent, as well as the laying of wreaths and the lighting of candles.
The railway tracks that bore Jews in cattle cars from all across Europe to their deaths were lit up gold, with the countryside around it covered in deep snow.
Ahead of the main commemorations, many of the survivors paid a private visit to Auschwitz on the eve of the 70th anniversary of the liberation.
Coming from around the world, some returning for the first time, the survivors paid homage to relatives murdered by Nazi Germany and the millions of other Jews who were killed in the Holocaust.
Together, several of them said kaddish, or the Jewish prayer for the dead, next to the infamous 'Arbeit Macht Frei' sign.
Celina Biniaz, 83, was among the 1,200 Jews who escaped Auschwitz by being placed on Oskar Schindler's famous list.
As a child she left the death camp to work in a nearby factory run by the German industrialist.
Mrs Biniaz, who travelled from California for the anniversary said: 'I so wish they would settle that problem in the Middle East because I so believe that it has a definite impact on what's happening with anti-Semitism all over Europe.
'The Muslims have been disenfranchised and their young have no hope for the future, so they are desperate and it sounds glamorous for them to join things like ISIS,' she added, referring to the Islamic State jihadist group that has captured swathes of territory in Syria and Iraq.
While fellow survivor David Wisnia, said his return to Auschwitz is bringing on nightmares and flashbacks for the first time.
'It's a lifetime ago really,' the 88-year-old explained.
'Last night sleeping... here, I had a horrible dream and woke up and looked out the window and sort of thought that I was back in Birkenau in cell block 14 where I started in 1942.'
As part of Nazi German dictator Adolf Hitler's genocide plan against European Jews, dubbed the 'Final Solution', Auschwitz operated in the then-occupied southern Polish town of Oswiecim between June 1940 and January 1945.
Of the more than 1.3 million people imprisoned there, some 1.1 million - mainly European Jews - died, either asphyxiated in the gas chambers or claimed by starvation, exhaustion and disease.
In all, the Nazis killed six million of pre-war Europe's 11 million Jews.
Matti Friedman, former AP journalist, spoke at a BICOM dinner in London on January 26. His speech is an absolute must-read. (h/t Alex)
One night several years ago, I came out of Bethlehem after a reporting assignment and crossed through the Israeli military checkpoint between that city and its neighbor, Jerusalem, where I live. With me were perhaps a dozen Palestinian men, mostly in their thirties – my age. No soldiers were visible at the entrance to the checkpoint, a precaution against suicide bombers. We saw only steel and concrete. I followed the other men through a metal detector into a stark corridor and followed instructions barked from a loudspeaker – Remove your belt! Lift up your shirt! The voice belonged to a soldier watching us on a closed-circuit camera. Exiting the checkpoint, adjusting my belt and clothing with the others, I felt like a being less than entirely human and understood, not for the first time, how a feeling like that would provoke someone to violence.
Consumers of news will recognize this scene as belonging to the Israeli occupation of the West Bank, which keeps the 2.5 million Palestinians in that territory under military rule, and has since 1967. The facts of this situation aren’t much in question. This should be an issue of concern to Israelis, whose democracy, military, and society are corroded by the inequality in the West Bank. This, too, isn’t much in question.
The question we must ask, as observers of the world, is why this conflict has come over time to draw more attention than any other, and why it is presented as it is. How have the doings in a country that constitutes 0.01 percent of the world’s surface become the
focus of angst, loathing, and condemnation more than any other? We must ask how Israelis and Palestinians have become the stylized symbol of conflict, of strong and weak, the parallel bars upon which the intellectual Olympians of the West perform their tricks – not Turks and Kurds, not Han Chinese and Tibetans, not British soldiers and Iraqi Muslims, not Iraqi Muslims and Iraqi Christians, not Saudi sheikhs and Saudi women, not Indians and Kashmiris, not drug cartel thugs and Mexican villagers. Questioning why this is the case is in no way an attempt to evade or obscure reality, which is why I opened with the checkpoint leading from Bethlehem. On the contrary – anyone seeking a full understanding of reality can’t avoid this question. My experiences as a journalist provide part of the answer, and also raise pressing questions that go beyond the practice of journalism.
I have been writing from and about Israel for most of the past 20 years, since I moved there from Toronto at age 17. During the five and a half years I spent as part of the international press corps as a reporter for the American news agency The Associated Press, between 2006 and 2011, I gradually began to be aware of certain malfunctions in the coverage of the Israel story – recurring omissions, recurring inflations, decisions made according to considerations that were not journalistic but political, all in the context of a story staffed and reported more than any other international story on earth. When I worked in the AP’s Jerusalem bureau, the Israel story was covered by more AP news staff than China, or India, or all of the fifty-odd countries of sub-Saharan Africa combined. This is representative of the industry as a whole.
In early 2009, to give one fairly routine example of an editorial decision of the kind I mean, I was instructed by my superiors to report a second-hand story taken from an Israeli newspaper about offensive T-shirts supposedly worn by Israeli soldiers. We had no confirmation of our own of the story’s veracity, and one doesn’t see much coverage of things US Marines or British infantrymen have tattooed on their chests or arms. And yet T-shirts worn by Israeli soldiers were newsworthy in the eyes of one of the world’s most powerful news organizations. This was because we sought to hint or say outright that Israeli soldiers were war criminals, and every detail supporting that portrayal was to be seized upon. Much of the international press corps covered the T-shirt story. At around the same time, several Israeli soldiers were quoted anonymously in a school newsletter speaking of abuses they had supposedly witnessed while fighting in Gaza; we wrote no fewer than three separate stories about this, although the use of sources whose identity isn’t known to reporters is banned for good reason by the AP’s own in-house rules. This story, too, was very much one that we wanted to tell. By the time the soldiers came forward to say they hadn’t actually witnessed the events they supposedly described, and were trying to make a point to young students about the horrors and moral challenges of warfare, it was, of course, too late.
Also in those same months, in early 2009, two reporters in our bureau obtained details of a peace offer made by the Israeli Prime Minister, Ehud Olmert, to the Palestinians several months before, and deemed by the Palestinians to be insufficient. The offer proposed a Palestinian state in the West Bank and Gaza with a capital in a shared Jerusalem. This should have been one of the year’s biggest stories. But an Israeli peace offer and its rejection by the Palestinians didn’t suit OUR story. The bureau chief ordered both reporters to ignore the Olmert offer, and they did, despite a furious protest from one of them, who later termed this decision “the biggest fiasco I’ve seen in 50 years of journalism.” But it was very much in keeping not only with the practice at the AP, but in the press corps in general. Soldiers’ vile t-shirts were worth a story. Anonymous and unverifiable testimonies of abuses were worth three. A peace proposal from the Israeli prime minister to the Palestinian president was not to be reported at all.
Vandalism of Palestinian property is a story. Neo-Nazi rallies at Palestinian universities or in Palestinian cities are not -- I saw images of such rallies suppressed on more than one occasion. Jewish hatred of Arabs is a story. Arab hatred of Jews is not. Our policy, for example, was not to mention the assertion in the Hamas founding charter that Jews were responsible for engineering both world wars and the Russian and French revolutions, despite the obvious insight this provides into the thinking of one of the most influential actors in the conflict.
100 houses in a West Bank settlement are a story. 100 rockets smuggled into Gaza are not. The Hamas military buildup amid and under the civilian population of Gaza is not a story. But Israeli military action responding to that threat – that is a story, as we all saw this summer. Israel’s responsibility for the deaths of civilians as a result – that’s a story. Hamas’s responsibility for those deaths is not. Any reporter from the international press corps in Israel, whether he or she works for the AP, Reuters, CNN, the BBC, or elsewhere, will recognize the examples I’ve cited here of what is newsworthy and what is not as standard operating procedure.
In my time in the press corps I saw, from the inside, how Israel’s flaws were dissected and magnified, while the flaws of its enemies were purposely erased. I saw how the threats facing Israel were disregarded or even mocked as figments of the Israeli imagination, even as these threats repeatedly materialized. I saw how a fictional image of Israel and of its enemies was manufactured, polished, and propagated to devastating effect by inflating certain details, ignoring others, and presenting the result as an accurate picture of reality. Lest we think this is something that has never happened before, we might remember Orwell’s observation about journalism from the Spanish civil war: “Early in life,” he wrote, “I had noticed that no event is ever correctly reported in a newspaper, but in Spain, for the first time, I saw newspaper reports which do not bear any relation to the facts, not even the relationship which is implied in an ordinary lie. … I saw, in fact, history being written not in terms of what had happened but of what ought to have happened according to various ‘party lines.’” That was in 1942.
Over time, I came to understand that the malfunctions I was witnessing, and in which I was playing a part, were not limited to the AP. I saw that they were rather part of a broader problem in the way the press functioned, and in how it saw its job. The international press in Israel had become less an observer of the conflict than a player in it. It had moved away from careful explanation and toward a kind of political character assassination on behalf of the side it identified as being right. It valued a kind of ideological uniformity from which you were not allowed to stray. So having begun with limited criticism of certain editorial decisions, I now found myself with a broad critique of the press.
Eventually, however, I realized that even the press wasn’t the whole story. The press was playing a key role in an intellectual phenomenon taking root in the West, but it wasn’t the cause, or not the only cause – it was both blown on a certain course by the prevailing ideological winds, and causing those winds to blow with greater force. Many journalists would like you to believe that the news is created by a kind of algorithm – that it’s a mechanical, even scientific process in which events are inserted, processed, and presented. But of course the news is an imperfect and entirely human affair, the result of interactions between sources, reporters, and editors, all of whom bear the baggage of their background and who reflect, as we all do to some extent, the prejudices of their peers.
In the aftermath of last summer’s Gaza war, and in light of events in Europe in recent months, it should be clear that something deep and toxic is going on. Understanding what that is, it seems to me, will help us understand something important not only about journalism but about the Western mind and the way it sees the world.
What presents itself as political criticism, as analysis, or as journalism, is coming to sound more and more like a new version of a much older complaint – that Jews are troublemakers, a negative force in world events, and that if these people, as a collective, could somehow be made to vanish, we would all be better off. This is, or should be, a cause for alarm, and not only among people sympathetic to Israel or concerned with Jewish affairs. What is in play right now has less to do with the world of politics than with the worlds of psychology and religion, and less to do with Israel than with those condemning Israel.
The occupation of the West Bank, with which I opened, would seem to be at the heart of the story, the root cause, as it were, of the conflict portrayed as the most important on earth. A few words, then, about this occupation.
The occupation was created in the 1967 Mideast war. The occupation is not the conflict, which of course predates the occupation. It is a symptom of the conflict, a conflict that would remain even if the symptom were somehow solved. If we look at the West Bank, the only Palestinian area currently occupied by Israel, and if we include Jerusalem, we see that the conflict in these areas claimed 60 lives last year – Palestinian and Israeli.
An end to this occupation would free Palestinians from Israeli rule, and free Israelis from ruling people who do not wish to be ruled. Observers of the Middle East in 2015 understand, too, that an end to the occupation will create a power vacuum that will be filled, as all power vacuums in the region have been, not by the forces of democracy and modernity, which in our region range from weak to negligible, but by the powerful and ruthless, by the extremists. This is what we’ve learned from the unraveling of the Middle East in recent years. This is what happened in Iraq, Syria, Libya, Yemen, and Egypt, and before that in Gaza and southern Lebanon. My home in Jerusalem is within an easy day’s drive of both Aleppo and Baghdad. Creating a new playground for these forces will bring the black-masked soldiers of radical Islam within yards of Israeli homes with mortars, rockets, and tunneling implements. Many thousands will die.
Beyond the obvious threat to Palestinian Christians, women, gays, and liberals, who will be the first to suffer, this threatens to render much or all of Israel unlivable, ending the only safe progressive space in the Middle East, the only secure minority refuge in the Middle East, and the only Jewish country on earth. No international investment or guarantees, no Western-backed government or Western-trained military will be able to keep that from happening, as we have just seen in Iraq. The world will greet this outcome with sincere expressions of sympathy. Only several years ago I, like many on the left, might have dismissed this as an apocalyptic scenario. It isn’t. It is the most likely scenario.
People observing this conflict from afar have been led to believe that Israel faces a simple choice between occupation and peace. That choice is fiction. The Palestinian choice, it is said, is between Israeli occupation and an independent democracy. That choice, too, is fiction. Neither side faces a clear choice, or clear outcomes. Here we have a conflict in a region of conflict, with no clear villain, no clear victim, and no clear solution, one of many hundreds or thousands of ethnic, national, and religious disputes on earth.
The only group of people subject to a systematic boycott at present in the Western world is Jews, appearing now under the convenient euphemism “Israelis.” The only country that has its own “apartheid week” on campuses is the Jewish country. Protesters have interfered with the unloading of Israeli shipping on the West Coast of the United States, and there are regular calls for a boycott of anything produced in the Jewish state. No similar tactics are currently employed against any other ethnic group or nationality, no matter how egregious the human rights violations attributed to that group’s country of origin.
Anyone who questions why this is so will be greeted with shouts of “the occupation!”, as if this were explanation enough. It is not. Many who would like to question these phenomena don’t dare, for fear that they will somehow be expressing support for this occupation, which has been inflated from a geopolitical dilemma of modest scope by global standards into the world’s premier violation of human rights.
The human costs of the Middle Eastern adventures of America and Britain in this century have been far higher, and far harder to explain, than anything Israel has ever done. They have involved occupations, and the violence they unleashed continues as I speak here this evening. No one boycotts American or British professors. Turkey is a democracy, and a NATO member, and yet its occupation of northern Cyprus and long conflict with the stateless Kurds – many of whom see themselves as occupied – are viewed with a yawn; there is no “Turkish Apartheid Week.” The world is full of injustice. Billions of people are oppressed. In Congo, 5 million people are dead. The time has come for everyone to admit that the fashionable disgust for Israel among many in the West is not liberal but is selective, disproportionate, and discriminatory.
There are simply too many voices coming from too many places, expressing themselves in too poisonous a way, for us to conclude that this is a narrow criticism of the occupation. It’s time for the people making these charges to look closely at themselves, and for us to look closely at them.
Naming and understanding this sentiment is important, as it is becoming one of the key intellectual trends of our time. We might think of it as the “Cult of the Occupation.” This belief system, for that it what it is, uses the occupation as a way of talking about other things.
As usual with Western religions, the center of this one is in the Holy Land. The dogma posits that the occupation is not a conflict like any other, but that it is the very symbol of conflict: that the minute state inhabited by a persecuted minority in the Middle East is in fact a symbol of the ills of the West – colonialism, nationalism, militarism, and racism. In the recent riots in Ferguson, Missouri, for example, a sign hoisted by marchers linked the unrest between African Americans and the police to Israeli rule over Palestinians.
The cult’s priesthood can be found among the activists, NGO experts, and ideological journalists who have turned coverage of this conflict into a catalogue of Jewish moral failings, as if Israeli society were different from any other group of people on earth, as if Jews deserve to be mocked for having suffered and failed to be perfect as a result.
Most of my former colleagues in the press corps aren’t full-fledged members of this group. They aren’t true believers. But boycotts of Israel, and only of Israel, which are one of the cult’s most important practices, have significant support in the press, including among editors who were my superiors. Sympathy for Israel’s predicament is highly unpopular in the relevant social circles, and is something to be avoided by anyone wishing to be invited to the right dinner parties, or to be promoted. The cult and its belief system are in control of the narrative, just as the popular kids in a school and those who decide what clothes or music are acceptable. In the social milieu of the reporters, NGO workers, and activists, which is the same social world, these are the correct opinions. This guides the coverage. This explains why the events in Gaza this summer were portrayed not as a complicated war like many others fought in this century, but as a massacre of innocents. And it explains much else.
So prevalent has this kind of thinking become that participating in liberal intellectual life in the West increasingly requires you to subscribe at least outwardly to this dogma, particularly if you’re a Jew and thus suspected of the wrong sympathies. If you’re a Jew from Israel, your participation is increasingly conditional on an abject and public display of self-flagellation. Your participation, indeed, is increasingly unwelcome.
What, exactly, is going on?
Observers of Western history understand that at times of confusion and unhappiness, and of great ideological ferment, negative sentiment tends to coagulate around Jews. Discussions of the great topics of the time often end up as discussions about Jews.
In the late 1800s, for example, French society was riven by the clash between the old France of the church and army, and the new France of liberalism and the rule of law. The French were preoccupied with the question of who is French, and who is not. They were smarting from their military humiliation by the Prussians. All of this sentiment erupted around the figure of a Jew, Alfred Dreyfus, accused of betraying France as a spy for Germany. His accusers knew he was innocent, but that didn’t matter; he was a symbol of everything they wanted to condemn.
To give another example: Germans in the 1920s and ‘30s were preoccupied with their humiliation in the Great War. This became a discussion of Jewish traitors who had stabbed Germany in the back. Germans were preoccupied as well with the woes of their economy – this became a discussion of Jewish wealth, and Jewish bankers.
In the years of the rise of Communism and the Cold War, communists concerned with their ideological opponents talked about Jewish capitalists and cosmopolitans, or Jewish doctors plotting against the state. At the very same time, in capitalist societies threatened by communism, people condemned Jewish Bolsheviks.
This is the face of this recurring obsession. As the journalist Charles Maurras wrote, approvingly, in 1911: “Everything seems impossible, or frighteningly difficult, without the providential arrival of anti-Semitism, through which all things fall into place and are simplified.”
The West today is preoccupied with a feeling of guilt about the use of power. That’s why the Jews, in their state, are now held up in the press and elsewhere as the prime example of the abuse of power. That’s why for so many the global villain, as portrayed in newspapers and on TV, is none other than the Jewish soldier, or the Jewish settler. This is not because the Jewish settler or soldier is responsible for more harm than anyone else on earth – no sane person would make that claim. It is rather because these are the heirs to the Jewish banker or Jewish commissar of the past. It is because when moral failure raises its head in the Western imagination, the head tends to wear a skullcap.
One would expect the growing scale and complexity of the conflict in the Middle East over the past decade to have eclipsed the fixation on Israel in the eyes of the press and other observers. Israel is, after all, a sideshow: The death toll in Syria in less than four years far exceeds the toll in the Israel-Arab conflict in a century. The annual death toll in the West Bank and Jerusalem is a morning in Iraq.
And yet it is precisely in these years that the obsession has grown worse.
This makes little sense, unless we understand that people aren’t fixated on Israel despite everything else going on – but rather because of everything else going on. As Maurras wrote, when you use the Jew as the symbol of what is wrong, “all things fall into place and are simplified.”
The last few decades have brought the West into conflict with the Islamic world. Terrorists have attacked New York, Washington, London, Madrid, and now Paris. America and Britain caused the unraveling of Iraq, and hundreds of thousands of people are dead there. Afghanistan was occupied and thousands of Western soldiers killed, along with countless civilians – but the Taliban are alive and well, undeterred. Ghaddafi was removed, and Libya is no better off. All of this is confusing and discouraging. It causes people to search for answers and explanations, and these are hard to come by. It is in this context that the Cult of the Occupation has caught on. The idea is that the problems in the Middle East have something to do with Jewish arrogance and perfidy, that the sins of one’s own country can be projected upon the Western world’s old blank screen. This is the idea increasingly reflected on campuses, in labor unions, and in the media fixation on Israel. It’s a projection, one whose chief instrument is the press.
As one BBC reporter informed a Jewish interviewee on camera several weeks ago, after a Muslim terrorist murdered four Jewish shoppers at a Paris supermarket, “Many critics of Israel’s policy would suggest that the Palestinians suffered hugely at Jewish hands as well.” Everything, that is, can be linked to the occupation, and Jews can be blamed even for the attacks against them. This isn’t the voice of the perpetrators, but of the enablers. The voice of the enablers is less honest than that of the perpetrators, and more dangerous for being disguised in respectable English. This voice is confident and growing in volume. This is why the year 2015 finds many Jews in Western Europe eyeing their suitcases again.
The Jews of the Middle East are outnumbered by the Arabs of the Middle East 60 to 1, and by the world’s Muslims 200 to 1. Half of the Jews in Israel are there because their families were forced from their homes in the 20th century not by Christians in Europe, but by Muslims in the Middle East. Israel currently has Hezbollah on its northern border, al-Qaeda on its northeastern and southern borders, and Hamas in Gaza. None of these groups seek an end to the occupation, but rather openly wish to destroy Israel. But it is naïve to point out these facts. The facts don’t matter: We are in the world of symbols. In this world, Israel has become a symbol of what is wrong – not Hamas, not Hezbollah, not Great Britain, not America, not Russia.
I believe it’s important to recognize the pathologies at play in order to make sense of things. In this context it’s worth pointing out that I’m hardly the first to identify a problem – Jewish communities like this one, and particularly organizations like Bicom, identified a problem long ago, and have been expending immense efforts to correct it. I wish this wasn’t necessary, and it shouldn’t be necessary, but it undoubtedly is necessary, and becoming more so, and I have great respect for these efforts. Many people, particularly young people, are having trouble maintaining their balance amid this ideological onslaught, which is successfully disguised as journalism or analysis, and is phrased in the language of progressive politics. I would like to help them keep their bearings.
I don’t believe, however, that anyone should make a feeling of persecution the center of their identity, of their Judaism, or of their relationship with Israel. The obsession is a fact, but it isn’t a new fact, and it shouldn’t immobilize us in anger, or force us into a defensive crouch. It shouldn’t make us less willing to seek to improve our situation, to behave with compassion to our neighbors, or to continue building the model society that Israel’s founders had in mind.
I was in Tel Aviv not long ago, on Rothschild Boulevard. The city was humming with life. Signs of prosperity were everywhere, in the renovated Bauhaus buildings, in the clothes, the stores. I watched the people go by: Kids with old bikes and tattoos, businesspeople, men with women, women with women, men with men, all speaking the language of the Bible and Jewish prayer. The summer’s Hamas rockets were already a memory, just a few months old but subsumed in the frantic, irrepressible life of the country. There were cranes everywhere, raising new buildings. There were schoolchildren with oversize knapsacks, and parents with strollers. I heard Arabic, Russian, and French, and the country went about its business with a potent cheer and determination that you miss if all you see are threats and hatred. There have always been threats and hatred, and it has never stopped us. We have enemies, and we have friends. The dogs bark, as the saying goes, and the convoy rolls by.
One of the questions presented to us by the wars of the modern age is what now constitutes victory. In the 21st century, when a battlefield is no longer conquered or lost, when land isn’t changing hands and no one ever surrenders, what does it mean to win?
The answer is that victory is no longer determined on the battlefield. It’s determined in the center, in the society itself. Who has built a better society? Who has provided better lives for people? Where is there the most optimism? Where can the most happy people be found? One report on world happiness ranked Israel as the 11th happiest country on earth. The UK was 22nd.
Israel’s intellectual opponents can rant about the moral failings of the Jews, obscuring their obsession in whatever sophisticated way they choose. The gunmen of Hamas and their allies can stand on heaps of rubble and declare victory. They can fire rockets, and shoot up supermarkets. But if you look at Tel Aviv, or at any thriving neighborhood in Jerusalem, Netanya, Rishon Letzion, or Haifa, you understand that this is victory. This is where we’ve won, and where we win every day.