Islam, Arab Public Opinion, and the Palestinians

Palestinians—as well as Arab leaders and opponents of Israel in the U.S. and Europe—have often claimed that the Palestinian fate is a central concern, if not the central concern, of Arabs everywhere. Examining data from Google in various Arab countries, Hillel Frisch notes that the frequency of searches for such topics as “Palestinian resistance” decreases sharply the farther one goes from Gaza and the West Bank. Non-Palestinian Arabs, by contrast, are far and away more likely to search for “al-Aqsa mosque” than for information about the Palestinian resistance, and Palestinians’ own interest in al-Aqsa is similarly high. To Frisch, all of this makes clear that religion, far more than nationalism, motivates Arab attitudes regarding Israel:

[These data] underscore the importance of the religious dimension in the Arabic-speaking world, both within and without the Palestinian arena, in the Arab-Palestinian conflict. This is hardly new. Islam was a major if not dominant theme in the most tumultuous periods of strife between Jews and Arabs in the Holy Land. In April 1920, attacks against Jews began during the religious Nabi Musa pilgrimage to Jerusalem. The 1921 riots began in Jaffa to protest the participation of immodestly clad Jewish women in the May Day demonstrations in Jaffa.

Seven years later, in 1928, Haj Amin al-Husseini coined the phrase “al-Aqsa in danger” in a pan-Islamic campaign against the Zionist movement that led to the most murderous onslaught against Jews to date in August 1929. This term has since been adopted by both Hamas and the northern branch of the Islamic Movement, which was banned by Israel in 2015.

During the second intifada, the Palestinian Authority (PA) and Fatah tried in vain to name the conflict the “independence intifada” in its struggle against a rising Hamas, which wanted to color the conflict with Israel in religious terms. Today, it is universally referred to in Arabic as the “al-Aqsa intifada,” even in Fatah and PA discourse. The same religious zeal regarding the Palestinian cause can be found in the Arab world.

Read more at BESA Center

More about: Al-Aqsa Mosque, Islam, Israel & Zionism, Israeli-Palestinian Conflict

It’s Time for Haredi Jews to Become Part of Israel’s Story

Unless the Supreme Court grants an extension from a recent ruling, on Monday the Israeli government will be required to withhold state funds from all yeshivas whose students don’t enlist in the IDF. The issue of draft exemptions for Haredim was already becoming more contentious than ever last year; it grew even more urgent after the beginning of the war, as the army for the first time in decades found itself suffering from a manpower crunch. Yehoshua Pfeffer, a haredi rabbi and writer, argues that haredi opposition to army service has become entirely disconnected from its original rationale:

The old imperative of “those outside of full-time Torah study must go to the army” was all but forgotten. . . . The fact that we do not enlist, all of us, regardless of how deeply we might be immersed in the sea of Torah, brings the wrath of Israeli society upon us, gives a bad name to all of haredi society, and desecrates the Name of Heaven. It might still bring harsh decrees upon the yeshiva world. It is time for us to engage in damage limitation.

In Pfeffer’s analysis, today’s haredi leaders, by declaring that they will fight the draft tooth and nail, are violating the explicit teachings of the very rabbis who created and supported the exemptions. He finds the current attempts by haredi publications to justify the status quo not only unconvincing but insincere. At the heart of the matter, according to Pfeffer, is a lack of haredi identification with Israel as a whole, a lack of feeling that the Israeli story is also the haredi story:

Today, it is high time we changed our tune. The new response to the demand for enlistment needs to state, first and foremost to ourselves, that this is our story. On the one hand, it is crucial to maintain and even strengthen our isolation from secular values and culture. . . . On the other hand, this cultural isolationism must not create alienation from our shared story with our fellow brethren living in the Holy Land. Participation in the army is one crucial element of this belonging.

Read more at Tzarich Iyun

More about: Haredim, IDF, Israeli society