“No Jews” in our times, writes Jerold Auerbach, “have been as relentlessly maligned as the Jews of Hebron.” In her recent book Settling Hebron: Jewish Fundamentalism in a Palestinian City, the Columbia University anthropologist Tamara Neuman—armed with the latest social-science jargon—joins her many predecessors in casting aspersions on the West Bank city’s small Jewish community. Auerbach writes:
Gazing at the Machpelah shrine where, according to [tradition], Abraham, Isaac, Jacob, Sarah, Rebecca, and Leah are entombed, [Neuman] nonetheless discerns its “staunch witness to the site’s Islamic character.” Muslims, however, first appeared in the 7th century CE long after the reign of King Herod, when the towering Machpelah enclosure was built.
[Elsewhere, Neuman] absurdly describes the joyous descent of Jews from [the nearby village of] Kiryat Arba to the Machpelah holy site . . . as “ongoing forays of armed ideological settlers into Palestinian space.” This, she writes, is “ethnicized space” for Jews that demonstrates “the spatial character of ethnic exclusivism.” But the reality is that Jews are prohibited by Muslim authorities from entry into the stunningly beautiful Isaac Hall except for ten days a year. It is Muslims, not Jews, who impose “ethnic exclusivism.”
Neuman seems oblivious to the demographic reality that 500 Jews living in Hebron’s Jewish quarter are outnumbered by more than 20,000 Palestinians. And should she try to enter Arab Hebron—a thriving city of nearly 200,000 residents with shopping malls, high-rise apartment buildings, and universities—she would be turned away because she is a Jew.
More about: Hebron, Israeli-Palestinian Conflict, West Bank