A Second Passover in Buchenwald

April 19 2022

In April 1945—two days after Buchenwald had been liberated, and a week after Passover had ended—survivors at the camp gathered for a belated holiday celebration where they eagerly ate shards of matzah and celebrated their freedom alongside that of their ancestors in Egypt. Meir Soloveichik notes the similarities between this moving, ad-hoc ceremony and the biblical Pesaḥ sheni, literally “Second Passover.”

The origin of “Second Passover” is described in the book of Numbers, in a tale that occurred one year after the Exodus itself. Remembering the liberation a year before, the Israelites in the desert assemble to sacrifice the paschal lamb, as they had in Egypt twelve months prior. Several Israelites, however, had just recently buried a dead body; this contact necessitated a seven-day ritual defilement, preventing them from engaging in sacrificial rituals associated with the tabernacle. . . . For these individuals, defiled by the dead, to be sidelined from the celebration was to be cut off from “among the children of Israel,” from their very portion in the people itself.

In response, the Almighty informs Moses that from then on, a day would be set aside, a month after Passover, for the bringing of the paschal offering by those previously prevented from doing so—for those in a state of defilement because of the burial of a loved one, and for those who could not reach Jerusalem in time for Passover.

Though the day is not named in the Bible, it was Jewish tradition that lovingly bestowed the phrase “Second Passover” upon it, capturing how it symbolized a second chance to celebrate freedom, the potential for a second opportunity for celebration when the first was lost.

Is there a better parallel to the origin of Second Passover—those defiled by the dead ultimately celebrating freedom—than a liberation celebration of survivors following an encounter with the ultimate embodiment of death? And is there a biblical day, established so many millennia ago, whose symbolism more strikingly joins together all the modern markings this month, of the Holocaust and the birth of Israel, of Jewish life after Jewish death?

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Read more at Commentary

More about: Holocaust, Judaism, Passover

Salman Rushdie and the Western Apologists for Those Who Wish Him Dead

Aug. 17 2022

Ayatollah Ruhollah Khomeini, the founder and supreme leader of the Islamic Republic of Iran, issued a fatwa (religious ruling) in 1989 calling for believers to murder the novelist Salman Rushdie due to the content of his novel, The Satanic Verses. Over the years, two of the book’s translators have been stabbed—one fatally—and numerous others have been injured or killed in attempts to follow the ayatollah’s writ. Last week, an American Shiite Muslim came closer than his many predecessors to killing Rushdie, stabbing him multiple times and leaving him in critical condition. Graeme Wood comments on those intellectuals in the West who have exuded sympathy for the stabbers:

In 1989, the reaction to the fatwa was split three ways: some supported it; some opposed it; and some opposed it, to be sure, but still wanted everyone to know how bad Rushdie and his novel were. This last faction, Team To Be Sure, took the West to task for elevating this troublesome man and his insulting book, whose devilry could have been averted had others been more attuned to the sensibilities of the offended.

The fumes are still rising off of this last group. The former president Jimmy Carter was, at the time of the original fatwa, the most prominent American to suggest that the crime of murder should be balanced against Rushdie’s crime of blasphemy. The ayatollah’s death sentence “caused writers and public officials in Western nations to become almost exclusively preoccupied with the author’s rights,” Carter wrote in an op-ed for the New York Times. Well, yes. Carter did not only say that many Muslims were offended and wished violence on Rushdie; that was simply a matter of fact, reported frequently in the news pages. He took to the op-ed page to add his view that these fanatics had a point. “While Rushdie’s First Amendment freedoms are important,” he wrote, “we have tended to promote him and his book with little acknowledgment that it is a direct insult to those millions of Moslems whose sacred beliefs have been violated.” Never mind that millions of Muslims take no offense at all, and are insulted by the implication that they should.

Over the past two decades, our culture has been Carterized. We have conceded moral authority to howling mobs, and the louder the howls, the more we have agreed that the howls were worth heeding. The novelist Hanif Kureishi has said that “nobody would have the [courage]” to write The Satanic Verses today. More precisely, nobody would publish it, because sensitivity readers would notice the theological delicacy of the book’s title and plot. The ayatollahs have trained them well, and social-media disasters of recent years have reinforced the lesson: don’t publish books that get you criticized, either by semiliterate fanatics on the other side of the world or by semiliterate fanatics on this one.

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Read more at Atlantic

More about: Ayatollah Khomeini, Freedom of Speech, Iran, Islamism, Jimmy Carter