After 70 Years, God May Have Solved Israel’s Theological Dilemma

Ready to declare independence, the soon-to-be government of Israel found itself at an impasse: the religious Zionist leader Rabbi Yehudah Leib Maimon refused to sign a declaration that did not mention God, while the leader of the more extreme socialists refused to sign a declaration that did. David Ben-Gurion solved the problem by introducing into the text the ambiguous phrase “the Rock of Israel.” Meir Soloveichik comments on this controversy, and its American equivalent:

For myself, a religious Zionist and American-history aficionado, the story is doubly painful. Thomas Jefferson, the deistic drafter of the Declaration in Philadelphia, produced a first version without any reference to the divine designs of history. The Continental Congress, however, representing an America obsessed with the Bible, edited the dramatic closing of the original draft so that it made clear that the revolution was being launched with “a firm reliance on divine providence.”

The irony is difficult to miss. America, inspired by the Israelite commonwealth in the Hebrew Bible, ordered that a reference to a providential God be added to its Declaration of Independence. But in the 20th century, the restored Israelite commonwealth went out of its way to remove any such reference. . . .

Seventy years after May 14, 1948, religious Zionists still smart at the words with which Israel came into being. At the same time, they take comfort in the fact that what followed that extraordinary day vindicates their own interpretation of the words “Rock of Israel.” . . .

The definition of a miracle is an event that should not naturally have occurred. For us, this tends to mean the splitting of the sea, the stopping of the sun, the opening of the earth. Yet, by the very same definition, it is a miracle that Israel was born, and endured in the way that it did. It is a miracle that after a generation in which many Jewish children grew up without parents, let alone grandparents, we have experienced the fulfillment of Zechariah’s prophecy that grandparents will watch their grandchildren play in the streets of Jerusalem. It is a miracle that after so many civilizations have disappeared, Jewish children continue to be born. It is a miracle that as anti-Semitism continues to haunt the nations of Europe that persecuted the Jews for so long, religious Judaism flourishes in Israel even as a now-secular Europe demographically declines.

More than any other event in the last 70 years, the state that was born in avoidance of any explicit affirmation of Israel’s God now stands as the greatest argument for the existence of that very same God.

Read more at Commentary

More about: Declaration of Independence, Israel & Zionism, Israeli Declaration of Independence, Israeli Independence Day, Religious Zionism, Thomas Jefferson

How to Save the Universities

To Peter Berkowitz, the rot in American institutions of higher learning exposed by Tuesday’s hearings resembles a disease that in its early stages was easy to cure but difficult to diagnose, and now is so advanced that it is easy to diagnose but difficult to cure. Recent analyses of these problems have now at last made it to the pages of the New York Times but are, he writes, “tardy by several decades,” and their suggested remedies woefully inadequate:

They fail to identify the chief problem. They ignore the principal obstacles to reform. They propose reforms that provide the equivalent of band-aids for gaping wounds and shattered limbs. And they overlook the mainstream media’s complicity in largely ignoring, downplaying, or dismissing repeated warnings extending back a quarter century and more—largely, but not exclusively, from conservatives—that our universities undermine the public interest by attacking free speech, eviscerating due process, and hollowing out and politicizing the curriculum.

The remedy, Berkowitz argues, would be turning universities into places that cultivate, encourage, and teach freedom of thought and speech. But doing so seems unlikely:

Having undermined respect for others and the art of listening by presiding over—or silently acquiescing in—the curtailment of dissenting speech for more than a generation, the current crop of administrators and professors seems ill-suited to fashion and implement free-speech training. Moreover, free speech is best learned not by didactic lectures and seminars but by practicing it in the reasoned consideration of competing ideas with those capable of challenging one’s assumptions and arguments. But where are the professors who can lead such conversations? Which faculty members remain capable of understanding their side of the argument because they understand the other side?

Read more at RealClearPolitics

More about: Academia, Anti-Semitism, Freedom of Speech, Israel on campus