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Archaeologists Uncover an Ancient Idumean Structure in the Negev

Digging near the ancient city of Lachish, a team of Israeli researchers have found a mysterious building—which they believe to be either a palace or a temple—dating approximately to the 3rd century BCE. The site has been connected to the Idumeans or Edomites, who, according to tradition, were descended from the biblical Esau. Daniel Eisenbud writes:

[D]uring the Persian period in the 5th century BCE, the Idumeans—a Semitic people originating in [what is now] southern Jordan—settled in the Judean foothills. After the area was conquered by the Hasmoneans in 112 BCE, the Idumeans converted [to Judaism] and assimilated into the Judean population. . . .

“If this was indeed an Idumean palace or temple, it is a rare and exciting find,” [the archaeologists] said in a joint statement. “Similar structures in this country can be counted on the fingers of one hand. It seems that the building was intentionally dismantled, possibly during the Hasmonean conquest of the region.”

Two well-preserved stone incense altars were discovered in one of the rooms. One of them, bearing the carved image of a bull, is depicted as standing in what is apparently the façade of a temple adorned with prominent columns. . . . In addition to the incense altar, delicate pottery vessels were also uncovered, including painted bowls, juglets, and oil lamps.

[Besides the Idumean structure and artifacts], also found at the site were numerous underground spaces used as quarries, or to house ritual baths (mikva’ot), oil presses, and dovecotes. Additionally, hiding tunnels from the time of the Jewish revolts against the Romans were discovered, with one containing an intact cooking pot from the Bar Kokhba Revolt (132–135 CE).

Read more at Jerusalem Post

More about: Ancient Israel, Archaeology, Bar-Kokhba, Edomites, History & Ideas, Maccabees

 

Hannah Arendt, Adolf Eichmann, and the Jews

Feb. 23 2018

In 1963—a year after Adolf Eichmann’s sentencing by an Israeli court—reports on the trial by the German-born Jewish philosopher Hannah Arendt appeared in the New Yorker and were soon published as a book. This “report on the banality of evil,” as the book was subtitled, outraged many Jews, including many of her erstwhile friends and admirers, on account of her manifest contempt for the entire preceding, her disgust for the state of Israel, her accusation that a wide array of European Jewish leaders (if not the majority of the victims) were complicit in their own murder, and her bizarre insistence that Eichmann was “not a monster,” or even an anti-Semite, but a mindless, faceless bureaucrat. While extensive evidence has been brought to light that Arendt was wrong both in her claims of Jewish passivity and her evaluation of Eichmann as the head of the SS’s Jewish section, her book remains widely read and admired. Ruth Wisse comments on its enduring legacy:

When Arendt volunteered to report on the Eichmann trial, it was presumed that she was doing so in her role as a Jew. . . . But Arendt actually traveled to Jerusalem for a deeper purpose—to reclaim Eichmann for German philosophy. She did not exonerate Nazism and in fact excoriated the postwar Adenauer government for not doing enough to punish known Nazi killers, but she rehabilitated the German mind and demonstrated how that could be done by going—not beyond, but around, good and evil. She came to erase Judaism philosophically, to complicate its search for moral clarity, and to unseat a conviction [that, in Saul Bellow’s words], “everybody . . . knows what murder is.”

Arendt was to remain the heroine of postmodernists, deconstructionists, feminists, relativists, and internationalist ideologues who deny the stability of Truth. Not coincidentally, many of them have also disputed the rights of the sovereign Jewish people to its national homeland. Indeed, as anti-Zionism cemented the coalition of leftists, Arabs, and dissident minorities, Arendt herself was conscripted, sometimes unfairly and in ways she might have protested, as an ally in their destabilizing cause. They were enchanted by her “perversity” and were undeterred in their enthusiasm by subsequent revelations, like those of the historian Bernard Wasserstein, who documented Arendt’s scholarly reliance on anti-Semitic sources in her study of totalitarianism, or of revelations about her resumed friendship with Martin Heidegger despite his Nazi associations.

At the same time, however, the Arendt report on the Eichmann trial became one of the catalysts for something no one could have predicted—an intellectual movement that came to be known as neoconservatism. A cohort of writers and thinkers, many of them Jews from immigrant families who had turned to leftism as naturally as calves to their mother’s teats, but who had slowly moved away from the Marxism of their youth during the Stalin years and World War II, now spotted corruption and dishonesty and something antithetical to them in some of their very models of the intellectual life.

They and their Gentile colleagues had constituted the only European-style intelligentsia to flourish in America. Most of them were only one generation removed from Europe, after all, so what could be more natural than for them to serve as the conduit of European intelligence to America? Arendt’s ingenious twist of the Eichmann trial showed them how Jewish and American they actually were—and how morally clear they aspired to be.

Read more at Commentary

More about: Adolf Eichmann, Hannah Arendt, History & Ideas, Holocaust, Neoconservatism, New York Intellectuals