On display through November at the Israel Museum, the exhibit Through Time and Space juxtaposes the outer-space diary of Ilan Ramon, the Israeli astronaut who died in the 2003 Columbia disaster, with the oldest known text of the book of Enoch, a cosmological travelogue of a very different kind. Both manuscripts have dramatic stories of discovery and were reconstructed through painstaking work. Fragments of Ramon’s diary literally fell from the sky and were found in Florida; fragments of the book of Enoch, until then known only in translation, were collected from among the Dead Sea Scrolls. Reviewing the exhibit, Shai Secunda praises the diary’s “unadorned yet eloquent, almost literary” Hebrew, and describes the book of Enoch, one of several ancient works that take as their hero a character who receives a mere four verses in the fifth chapter of Genesis:

In the 3rd century BCE, Aramaic writings began to circulate that narrated the visions and teachings of Enoch who, although born of woman, had a place among God’s heavenly entourage and was privy to special knowledge, including the complex workings of the solar calendar. According to these texts, Enoch embarked on a number of heavenly journeys.

[In one such work], Enoch encounters a “wall built of hailstones; and tongues of fire were encircled them all around,” and then proceeds into a series of heavenly palaces, where he takes note of curious architectural features like snowy flooring and “a ceiling like shooting stars and lightning flashes.” [Then] he is treated to astounding sights, including “the place of the luminaries, and the treasuries of the stars and of the thunders, and the depths of the ether.” He sees heaven and hell, the mountain of the dead, and a gurgling paradise that recalls the Jordan River tributary where his interstellar journey began.

The Enochic writings present [their] hero as probing the cosmos in the service of humankind, not entirely unlike an astronaut testing scientific hypotheses in space for the people on earth below.

When the Arab Spring came to Syria in 2011, the Druze for the most part remained loyal to the regime—which has generally depended on the support of religious minorities such as the Druze and thus afforded them a modicum of protection. But in the past several weeks that has changed, with sustained anti-government protests in the Druze-dominated southwestern province of Suwayda. Ehud Yaari evaluates the implications of this shift:

The disillusionment of the Druze with Bashar al-Assad, their suspicion of militias backed by Iran and Hizballah on the outskirts of their region, and growing economic hardships are fanning the flames of revolt. In Syrian Druze circles, there is now open discussion of “self-rule,” for example replacing government offices and services with local Druze alternative bodies.

Is there a politically acceptable way to assist the Druze and prevent the regime from the violent reoccupation of Jebel al-Druze, [as they call the area in which they live]? The answer is yes. It would require Jordan to open a short humanitarian corridor through the village of al-Anat, the southernmost point of the Druze community, less than three kilometers from the Syrian-Jordanian border.

Setting up a corridor to the Druze would require a broad consensus among Western and Gulf Arab states, which have currently suspended the process of normalization with Assad. . . . The cost of such an operation would not be high compared to the humanitarian corridors currently operating in northern Syria. It could be developed in stages, and perhaps ultimately include, if necessary, providing the Druze with weapons to defend their territory. A quick reminder: during the Islamic State attack on Suwayda province in 2018, the Druze demonstrated an ability to assemble close to 50,000 militia men almost overnight.