After a Jew takes three steps forward, utters the words “My Lord, open my lips, and let my mouth tell of your praises,” and begins the silent devotion known as the Amidah, Jewish tradition expects the worshipper to enjoy complete intimacy with the Creator. Are these moments translatable from one person to another, let alone from one religion to another? John Wilson, a Christian, addresses the first part of this question in his review of Romantic Prayer: Reinventing the Poetics of Devotion, 1773-1832:

I have often wanted to write about prayer in various contexts but have done so only rarely, in part because I often feel great disjunction between my own experience of prayer and what many people say about it—not only in books, but in conversation, in church, and in many other settings. I hasten to add that I don’t simply assume that this sense of disjunction means that what other people say or write is wrong! In fact, one reason I read is to be reminded of the infinite variety of human experience, including “religious experience.”

I read all of Stokes’s book (relatively short, but with small print and densely argued) in this mood of exasperation. But then again, I am often irritated, baffled, or otherwise dissatisfied with what I read or hear people saying about prayer, even as I remind myself how different our experiences of prayer may be from one another.

If there’s one lesson to be learned from the history of the Israel-Arab conflict, it’s never to be confident that an end is in sight. Ehud Yaari nevertheless—and with all due caution—points to some noteworthy developments:

The absolute primacy of “armed struggle” in Palestinian discourse has discouraged any serious attempt to discuss or plan for a future Palestinian state. Palestinian political literature is devoid of any substantial debate over what kind of a state they aspire to create. What would be its economic, foreign, and social policies?

One significant exception was a seminar held by Hamas in Gaza—under the auspices of the late Yahya Sinwar—prior to October 7, 2023. The main focus of what was described as a brainstorming session was the question of how to deal with the Jews in the land to be liberated. A broad consensus between the participants was reached that most Israeli Jews should be eradicated or expelled while those contributing to Israel’s success in high tech and other critical domains would be forced to serve the new Palestinian authorities.

Yet, the ongoing aftershocks from the ongoing war in Gaza are posing questions among Palestinians concerning the viability of armed struggle. So far this trend is reflected mainly in stormy exchanges on social-media platforms and internal controversies within Hamas. There is mounting criticism leveled at the late Mohammad Deif and Yahya Sinwar for embarking upon an uncoordinated offensive that is resulting in a “Second Nakba”—a repeat of the defeat and mass displacement caused by launching the war in 1948.

To be sure, “armed struggle” is still being preached daily to the Palestinian communities by Iran and Iranian proxies, and at least half the Palestinian public—according to various polls—believe it remains indispensable. But doubts are being heard. We may be reaching a point where the Palestinians will feel compelled to make a choice between the road which led to past failures and an attempt to chart a new route. It will certainly require time and is bound to cause fractures and divisions, perhaps even a violent split, among the Palestinians.