On November 3—just one week after the massacre at the Tree of Life synagogue in Pittsburgh—John Podhoretz’s younger daughter celebrated her bat mitzvah. He addressed the following reflections to her on the occasion:

The haftarah you read today, from the book of Kings, is about a struggle over King David’s inheritance. It concludes with [his wife] Bathsheba speaking the words “May my Lord King David live forever.” What Bathsheba meant was that David’s line should live forever, that the Jewish people should live forever. After the unspeakable event . . . at Pittsburgh’s Tree of Life Synagogue, it is an obligation upon you and upon us to do what we can, every one of us, to make sure Bathsheba’s wish is fulfilled.

The theologian Emil Fackenheim said Auschwitz had required this of us—that we were not allowed to grant Hitler any posthumous victories. He called it the Commandment of Auschwitz. It is also the Commandment of the Tree of Life. The monster who slaughtered and wounded all those people wanted to kill Jews for being Jews. “All Jews must die,” he shouted as he murdered them.

The parashah from the Torah you read today is about the very first Jews. It begins with the death of Sarah and proceeds to tell of the death of her husband, Abraham. So here is my charge to you: if you want to make [the Pittsburg shooter’s] words turn to ash, follow in the footsteps of Abraham and Sarah. Live as a Jew. Have Jewish children. Try as your mother and I have with you and your sister and your brother to teach those children how to live as Jews so that they can teach their children, and their children can teach theirs, and theirs and theirs and theirs and theirs—until it is 3,600 years from now and there are still Jews on this earth just as there were 3,600 years ago when Abraham and Sarah breathed their last.

While roughly a third of Saudis are willing to cooperate with the Jewish state in matters of technology and commerce, far fewer are willing to allow Israeli teams to compete within the kingdom—let alone support diplomatic normalization. These are just a few results of a recent, detailed, and professional opinion survey—a rarity in Saudi Arabia—that has much bearing on current negotiations involving Washington, Jerusalem, and Riyadh. David Pollock notes some others:

When asked about possible factors “in considering whether or not Saudi Arabia should establish official relations with Israel,” the Saudi public opts first for an Islamic—rather than a specifically Saudi—agenda: almost half (46 percent) say it would be “important” to obtain “new Israeli guarantees of Muslim rights at al-Aqsa Mosque and al-Haram al-Sharif [i.e., the Temple Mount] in Jerusalem.” Prioritizing this issue is significantly more popular than any other option offered. . . .

This popular focus on religion is in line with responses to other controversial questions in the survey. Exactly the same percentage, for example, feel “strongly” that “our country should cut off all relations with any other country where anybody hurts the Quran.”

By comparison, Palestinian aspirations come in second place in Saudi popular perceptions of a deal with Israel. Thirty-six percent of the Saudi public say it would be “important” to obtain “new steps toward political rights and better economic opportunities for the Palestinians in the West Bank and Gaza.” Far behind these drivers in popular attitudes, surprisingly, are hypothetical American contributions to a Saudi-Israel deal—even though these have reportedly been under heavy discussion at the official level in recent months.

Therefore, based on this analysis of these new survey findings, all three governments involved in a possible trilateral U.S.-Saudi-Israel deal would be well advised to pay at least as much attention to its religious dimension as to its political, security, and economic ones.