In the Face of Hatred, Jews Must Reject Despair and Cling Tightly to the Keys of the Past

Earlier this year, construction workers laying the foundation for a new apartment building in the Belarusian city of Brest, known in Yiddish as Brisk, discovered a mass grave holding the bones of over 1,200 people—the ghoulish evidence of a Nazi massacre of local Jews. Upon a recent visit to Brest, Meir Soloveichik—whose great-great-grandfather, the pathbreaking talmudist known as Ḥayyim Brisker, as well as his father, were rabbis in the city—recited kaddish on behalf of the dead. He writes:

Peering through the gate at the vast ditch [where the bones were discovered], it was hard not to think of the biblical prophet Ezekiel, famously shown by God a valley filled with dry bones. Ezekiel is asked by God whether these bones can live once more. “Thou alone knowest,” is the prophet’s reply. Bible and contemporary times merged as the valley of the dry bones of my landsmen stretched before me. . . .

Standing next to the chamber [where the bones are being temporarily stored], I recited a unique version of the mourning prayer, the kaddish. It was unlike the standard kaddish said by mourners in the year following a loss. Rather, it was the version said at a burial, the first recited following a death, and is known as the “renewal kaddish” because it explicitly makes reference to the resurrection: Glorified and Sanctified be His great Name. In the world which He will create anew, where He will revive the dead, construct His temple, deliver life, and rebuild the city of Jerusalem . . . in our lifetime and in our days and in the lifetime of the entire House of Israel. . . .

It was this kaddish that I said, praying for the resurrection next to bones that were as yet unburied, God’s question resonating in my mind: can these bones live? We should believe they can—not only in ultimate resurrection, but in another way as well. “I will not go back to Brisk,” Menachem Begin, [another of the city’s natives, once] said, “but Brisk will always go with me.” . . .

[It is] a privilege . . . to be a Jew in this age when . . . parts of the prayer known as the “renewal kaddish” have been fulfilled: Jerusalem has been rebuilt in our lifetime. But the Temple is still not here, and the dead have not yet physically risen. Jews are still hated and are still murdered for being Jews. . . . In the face of this hate, we Jews have the ultimate obligation: to cling tightly to the keys of the past, to Judaism, to the faith that, rightly understood, has always stood for the negation of despair. This we will do, until the world is created anew, the blood of our martyrs avenged, and death itself defeated.

Read more at Commentary

More about: East European Jewry, Ezekiel, Holocaust, Joseph B. Soloveitchik, Kaddish, Menachem Begin

Why Arab Jerusalem Has Stayed Quiet

One of Hamas’s most notable failures since October 7 is that it has not succeeded in inspiring a violent uprising either among the Palestinians of the West Bank or the Arab citizens of Israel. The latter seem horrified by Hamas’s actions and tend to sympathize with their own country. In the former case, quiet has been maintained by the IDF and Shin Bet, which have carried out a steady stream of arrests, raids, and even airstrikes.

But there is a third category of Arab living in Israel, namely the Arabs of Jerusalem, whose intermediate legal status gives them access to Israeli social services and the right to vote in municipal elections. They may also apply for Israeli citizenship if they so desire, although most do not.

On Wednesday, off-duty Israeli soldiers in the Old City of Jerusalem shot at a Palestinian who, it seems, was attempting to attack them. But this incident is a rare exception to the quiet that has prevailed in Arab Jerusalem since the war began. Eytan Laub asked a friend in an Arab neighborhood why:

Listen, he said, we . . . have much to lose. We already fear that any confrontation would have consequences. Making trouble may put our residence rights at risk. Furthermore, he added, not a few in the neighborhood, including his own family, have applied for Israeli citizenship and participating in disturbances would hardly help with that.

Such an attitude reflects a general trend since the end of the second intifada:

In recent years, the numbers of [Arab] Jerusalemites applying for Israeli citizenship has risen, as the social stigma of becoming Israeli has begun to erode and despite an Israeli naturalization process that can take years and result in denial (because of the requirement to show Jerusalem residence or the need to pass a Hebrew language test). The number of east Jerusalemites granted citizenship has also risen, from 827 in 2009 to over 1,600 in 2020.

Oddly enough, Laub goes on to argue, the construction of the West Bank separation fence in the early 2000s, which cuts through the Arab-majority parts of Jerusalem, has helped to encouraged better relations.

Read more at Jerusalem Strategic Tribune

More about: East Jerusalem, Israeli Arabs, Jerusalem