If American Jews are asked to explain the role of Judaism in their lives, writes Charles Krauthammer, they are most likely to respond by citing ritual observance, a commitment to social justice, or memory of the Holocaust. Krauthammer points to the danger of putting a single historical catastrophe at the center of Jewish identity:

I worry that a people with a 3,000-year history of creative genius, enriched by intimate relations with every culture from Paris to Patagonia, should be placing such weight on martyrdom—and indeed, for this generation, martyrdom once removed. . . .

We must of course remain dedicated to keeping alive the memory and the truth of the Holocaust, particularly when they are under assault from so many quarters. . . . Nonetheless, there must be balance. It would be a tragedy for American Jews to make the Holocaust the principal legacy bequeathed to their children. After all, the Jewish people are living through a miraculous age: the rebirth of Jewish sovereignty, the revival of Hebrew (a cultural resurrection unique in human history), the flowering of a new Hebraic culture radiating throughout the Jewish world.

Memory is sacred, but victimhood cannot be the foundation stone of Jewish identity. Traditional Judaism has 613 commandments. The philosopher Emil Fackenheim famously said that the 614th is to deny Hitler any posthumous victories. The reduction of Jewish identity to victimhood would be one such victory. It must not be permitted.

Yesterday, the Iranian foreign minister flew to Geneva to meet with European diplomats. President Trump, meanwhile, indicated that cease-fire negotiations might soon begin with Iran, which would presumably involve Tehran agreeing to make concessions regarding its nuclear program, while Washington pressures Israel to halt its military activities. According to Israeli media, Iran already began putting out feelers to the U.S. earlier this week. Aviram Bellaishe considers the purpose of these overtures:

The regime’s request to return to negotiations stems from the principle of deception and delay that has guided it for decades. Iran wants to extricate itself from a situation of total destruction of its nuclear facilities. It understands that to save the nuclear program, it must stop at a point that would allow it to return to it in the shortest possible time. So long as the negotiation process leads to halting strikes on its military capabilities and preventing the destruction of the nuclear program, and enables the transfer of enriched uranium to a safe location, it can simultaneously create the two tracks in which it specializes—a false facade of negotiations alongside a hidden nuclear race.