Most of the Bible deals with experiences very different from those of Jews living in the Diaspora, who must struggle to uphold their religious obligations in the face of persecution and/or social pressure. But the figures of Joseph in Egypt and Daniel in Babylon stand out as archetypes of piety in exile. Phillip J. Long writes:

In both stories the hero is described as committed to the Law and therefore as successful. Both Joseph and Daniel experience the blessings of the covenant and rise to powerful positions in the administration of a foreign government.

Joseph and Daniel [each confront] a crisis when they are pressured to do something that is against Torah. In Genesis 39, Joseph resists adultery; in Daniel 1, the issue is unclean food; in Daniel 3 and 6, it’s prayer to an idol. The hero is then persecuted and stripped of his position, yet nonetheless remains faithful. Because of their continued faith, they are restored once again to a state of blessing.

This pattern appears yet again in the apocryphal book of Tobit, which was written by Jews, most likely in the 2nd century BCE. Although Jews included the book in the ancient translation of the Bible into Greek known as the Septuagint, and it remains in the scripture of some Christian denominations, the rabbis eventually rejected it from the canon. But its themes are familiar to Jews today:

The book begins with Tobit in captivity in Assyria. Tobit claims to do all that the “everlasting covenant” requires, and to be the only Jew in the Diaspora who attends festivals in Jerusalem. He makes all of the appropriate tithes and offerings required by the Torah. . . . He marries within [his extended] family rather than marrying either outside the clan or outside of the people of Israel.

Like Daniel, Tobit states he has kept himself from Gentile food, despite the fact that many Jews ate this potentially unclean food. Because he was “mindful of God” with all his heart, the Lord gives him favor and good standing in the government of Shalmaneser. Tobit [also] does “acts of charity.” . . . Like both Joseph and Daniel, Tobit’s commitment to core elements of his Jewish faith result in real-world prosperity despite suffering as a result of his commitment.

The editors of the Wall Street Journal rightly call the Biden administration’s new policy an arms embargo. (Subscription required.)

The administration would like to focus on the denial of 2,000-pound bombs, which it says are too destructive. Never mind that a professional force can employ them in a manner that restricts the radius of damage. Mr. Biden is also halting a shipment of 500-pound bombs and holding up Joint Direct Attack Munitions (JDAMs), which convert unguided bombs into precision “smart” bombs. Politico reports that small-diameter bombs are being withheld. The Journal adds that the Biden administration has been sitting on a deal that includes tank shells and mortar rounds.

The message from the White House, in other words, is that Israel shouldn’t have large bombs or small bombs, dumb bombs or smart bombs, and let it do without tanks and artillery too. Now isn’t a good time to send the weapons, you see, because Israel would use them.

But it’s even worse than that: withholding the JDAMs in effect encourages Israel to use dumb bombs in instances when precision weapons would be more effective, and less likely to cause harm to bystanders. And then there is the twisted logic behind the decision:

Defense Secretary Lloyd Austin and other U.S. officials explain that the goal of the embargo—which they present as a “pause” or “review”—is to prevent a wider Israeli attack on the Hamas stronghold of Rafah. This is the terrorists’ reward for using civilians as human shields.

It hasn’t been four weeks since Iran attacked Israel directly, in the largest drone attack in history, plus 150 or so ballistic and cruise missiles. . . . Israel needs to be ready now, and its enemies need to know the U.S. stands behind it.