Judaism, Christianity, and the Afterlife

While most Jews are only vaguely aware, it at all, of traditional Judaism’s ideas of post-mortem reward and punishment, these subjects are treated extensively in rabbinic literature. Like their Christian counterparts, the rabbis conceived of a hell where the wicked were punished, and an afterlife where the righteous can enjoy their just desserts. Yet these similarities, writes Shalom Carmy, obscure deeper differences:

Jews like me, and our Christian counterparts, are willing to entertain the possibility of eternal punishment for some, whether as a matter of dogma or as a logical entailment of free will; if our decisions are truly momentous, then we are able not only to accept God but also to reject him. At the same time, we aren’t eager to assign people to hell. . . . I and more of my Jewish confreres than I suspect would take a public position are strongly ­influenced by Maimonides. He holds that eternal perdition means losing out on the afterlife rather than being subjected to endless torment.

Although the Jews and Christians I describe seem to think alike, it’s hard to avoid feeling that Jews are simply less apt than Christians to place issues of salvation and eternal damnation at the center of their religious consciousness. Jews given to intense self-examination and criticism often ask themselves how they will render their final accounting before God but rarely ask whether their souls are saved or not. For Christians—and not just evangelicals—such a question appears more customary. There is a gap here, I believe, and I am unsure how to express it. One impediment is that theological formulations are often detached from their experiential contexts.

Carmy goes on to illustrate his point with a sophisticated reading of the commentaries of the Talmud, Maimonides, and the great medieval exegete Rashi on Moses’ famous exchange with God on Mount Sinai, in which he asks “to see God’s ways.”

Read more at First Things

More about: Christianity, Death, Judaism, Moses Maimonides

Hizballah Is Learning Israel’s Weak Spots

On Tuesday, a Hizballah drone attack injured three people in northern Israel. The next day, another attack, targeting an IDF base, injured eighteen people, six of them seriously, in Arab al-Amshe, also in the north. This second attack involved the simultaneous use of drones carrying explosives and guided antitank missiles. In both cases, the defensive systems that performed so successfully last weekend failed to stop the drones and missiles. Ron Ben-Yishai has a straightforward explanation as to why: the Lebanon-backed terrorist group is getting better at evading Israel defenses. He explains the three basis systems used to pilot these unmanned aircraft, and their practical effects:

These systems allow drones to act similarly to fighter jets, using “dead zones”—areas not visible to radar or other optical detection—to approach targets. They fly low initially, then ascend just before crashing and detonating on the target. The terrain of southern Lebanon is particularly conducive to such attacks.

But this requires skills that the terror group has honed over months of fighting against Israel. The latest attacks involved a large drone capable of carrying over 50 kg (110 lbs.) of explosives. The terrorists have likely analyzed Israel’s alert and interception systems, recognizing that shooting down their drones requires early detection to allow sufficient time for launching interceptors.

The IDF tries to detect any incoming drones on its radar, as it had done prior to the war. Despite Hizballah’s learning curve, the IDF’s technological edge offers an advantage. However, the military must recognize that any measure it takes is quickly observed and analyzed, and even the most effective defenses can be incomplete. The terrain near the Lebanon-Israel border continues to pose a challenge, necessitating technological solutions and significant financial investment.

Read more at Ynet

More about: Hizballah, Iron Dome, Israeli Security