No American Jew could have experienced a more inspiring introduction to Israel that I did upon arriving in darkness aboard the first plane from London after the start of the Six-Day War. Within hours I was in Jerusalem watching the Battle for the Old City from the terrace of the King David Hotel. In the morning we drove a rented Volkswagen along the tank tracks to avoid mines and soon came upon soldiers celebrating their historic conquest by praying at the Western Wall. Never observant, I joined in prayers with this elite brigade of Jewish paratroopers, recruited mainly from secular kibbutzim. Their tribune was no less than Israel’s chief rabbi blowing the shofar—a ram’s horn blast that stirred Jewish souls around the world.
I remained for several weeks to report on the problems facing the victorious nation, most notably the unforeseen conquest of the West Bank from Jordan. It was during that assignment that I first met and befriended Yuval Elizur, then the Jerusalem correspondent of The Washington Post and now the co-author of our book,
The War Within
. I endured the baleful stares in the Mea Shearim, a dozen blocks set aside for ultra-Orthodox, then a tourist curiosity because it was widely believed that this anachronistic sect would wither away in modern Israel. How wrong we were. Years later, they have become a powerful minority determined to set the tone for society in the Holy City, and the leaders of American Jewry have tread carefully to avoid antagonizing them.
Although the majority of American Jews belong to Reform and Conservative congregations, the American Jewish establishment has maintained connections with the Israeli parties representing the Orthodox, which until now were an essential part of the nation’s coalition governments. For example, within days of the military conquest of the holiest place of worship for all Jews, the Orthodox rabbinate took control of the Western Wall, banned Reformist devotions, and literally walled off women who came to pray. Even when the women were given access to a small sector, there was no serious criticism by major American Jewish organizations lest it be seen as an attack on the government that would give comfort to Israel’s enemies.
American defenders of the Orthodox argue that there are “many shades of black.” But the deepest shade have long had the most political influence and in consequence enjoy the most egregious privileges, the largest subsidies, and the greatest isolation from Israeli society. No American Jew outside the Orthodox enclaves in Brooklyn and around New York City—sects with respected elders recently convicted of fraud and sexual abuses—would agree to a public subsidy of sixty per cent of ultra-Orthodox males who are unemployed, or almost one hundred thousand able-bodied and subsidized yeshiva students who escape military service while they study nothing but sacred texts and learned commentary.
Jews have thrived and won acceptance as both Jews and Americans by adapting our religious observance and culture to the customs of the country. Whenever permitted by local rulers, Jews have always done so. That is a fundamental theme of the Talmud: how does a Jew in a strange land live as a Jew? Of course it is easier in a country of religious tolerance like ours, but surely Jewish survival does not depend on literal adherence to 613 biblical commandments dating back several thousand years: it depends on adapting those rules to modern life—and certainly not on re-creating the Jewish ghettoes that we have spent centuries trying to escape. That is a formula for alienation, irrelevance, rejection, and eventually the disappearance of all Jews, and it applies with equal force to the embattled nation of Israel, which has succeeded against all odds by adopting modernity as its culture
It is an axiom of warfare that the longer one faces an enemy, the more each side has to adopt the other’s tactics to survive and thus willy-nilly start to resemble the other. Israel will not be strengthened by falling into the same fundamentalist trap as proponents of Muslim sharia in their own countries; on the contrary, both sides risk falling back into the past by refusing to embrace the present.
Pronounced: yuh-SHEE-vuh or yeh-shee-VAH, Origin: Hebrew, a traditional religious school, where students mainly study Jewish texts.