There
has always been great curiosity expressed with regard to origins; where
did it all begin, and how? Geologists, paleontologists, historians,
social anthropologists (long before modern science recognized these
divisions in intellectual investigation and gave them their present
nomenclature) assiduously sifted rock and sand, bones and crockery,
deciphered hieroglyphs, pored over ancient writings and tried to make
sense of it all. Logically, everything, every phenomenon, be it
geologic, biological or cultural-sociographic had to begin somewhere.
So where did that peculiar strain of people -- Jews -- originate, and how?
Somewhere
in the Middle East, we know. They are grouped, not with Caucasians,
but with the Armenids. This originally nomadic, pastoral group had been
little documented in the ancient writings of other people, and it is
assumed that reference to a group termed 'the Habiru' in casual and
brief mention of a group of troublesome nomads is the first recognition
of their existence as a distinct group by another and better-lettered
early culture.
From that undistinguished beginning we have a
people somehow bound together by a common destiny, a gradually
enlightened culture, and a homophilic socialization. This group has
ascended the heights of human endeavours, both singly and collectively;
it has plumbed the depths of human despair and degradation, and somehow,
survived intact. An achievement that no other ancient
cultural-ethno-social group can claim. From the ranks of this people
have come first and foremost, ideas which have revolutionized
civilization, concepts which have paved the way to humanistic
enlightenment, and moral and legal laws which have fathered those of the
entire Western world. Jewish religion, philosophy, art, jurisprudence,
medicine has had an impact on the world whose like has not been
equalled by any other single group of people.
As humanists
millennia ago, it was recognized that all life is sacred, and from that
recognition was enacted moral and ethical laws to protect the very
quality of life, and life itself. At a time when slavery was common
(when it was sometimes a practical economic solution to survival for the
chronically indigent) Jewish law proclaimed that every seventh year any
person held in bondage should be deemed a free person.
Because
of the respect with which the people termed 'the Habiru' viewed life
they eschewed common practises seen in casual and brief early cultures
that practised human sacrifice as an appeasement to their gods. Jews
viewed this practise with repugnance and replaced such sacrifice with
animal sacrifice. And to protect animals, strict laws ensuring humane
slaughter were encoded.
And though, like most religions a great
many prohibitions (meant to protect both the individual and the status
of the religion) became ritual dogma, they could be suspended if under
special circumstances life would be endangered by their enactment.
Jewish law was not meant to be absolutely inflexible. The law-makers
recognized human frailty and the need to be elastic in interpretation so
that exigencies could be coped with.
Some very early and
forward-thinking Jews wrote a wonderful series of literature embodying
all possible human conditions, and at the same time they conceived of
monotheism, a startling departure from the pantheism (worship of many
gods) then customary throughout the early world of religion. Jews, in this
context, were enjoined to regard themselves as 'the chosen'. Not
particularly 'chosen' as being better or in some manner elevated above
their fellow creatures, but as given the responsibility to present a
moral example that others might follow and in this indirect way ennoble
the world of humankind.
It was a bold decision indeed for a
people to determine, even collectively, even involuntarily, to regard
themselves as a shining example toward the rest of mankind. Some might
term it, with justification, hubristic. But here is where the precept
"Act Unto Others" evolves from. If no other guidelines existed for
human behaviour, that one alone would suffice.
And the individual
was never forgotten. Everyone's 'right' to quality of life was
recognized. Welfare or charity then was not the pejorative it has since
become. It was the community's responsibility to care for all of its
members and this was a responsibility taken seriously, not grudgingly,
nor condescendingly.
Children were regarded as a blessing, and
they were universally loved, protected and cherished. Education was
always held in awe, and avidly sought. Yet the work ethic also was
finely ingrained and respected. Uncouth behaviour, which might
encompass anything from rudeness to gambling, or a disregard for others,
to drinking to excess, was looked upon with revulsion.
Well, it
is true that Jews also looked upon themselves, privately, as being
distinct, different - other and above. There were Jews, and there were
the others - Gentiles. Gentiles could not be presumed to be as steeped
in the values and virtues of life as Jews, and therefore, suspect.
There was always this great apartness - us and they.
Because of
this exclusivity of apprehension, there arose also an exclusivity of
thought, and dogmatism crept into the culture, and the interpretation of
the popular religion, and Jews often became inward-looking;
intellectually and for practical purposes, immune to change. Yet there
arose also those who chafed at the bonds imposed and from their ranks
came our Thinkers, those who looked further - our two Moseses, our
Spinoza, our Marx, our Sholem Aleichem, our Freud, our Herzl, our
Einstein, our Chagall.
And there were others - our scientists,
philosophers, musicians, artists, writers, philanthropists, jurists,
economists, men of medicine, financiers, inventors, industrialists,
teachers and yes, even politicians and soldiers. These outstanding and
often brilliant people collectively enriched the world with their
contribution to the great fund of knowledge being accumulated and
utilized.
Although Jewry has produced paragons, it has also
produced by far a larger number of quite ordinary folk, the great
majority of whom are undistinguishable from those of other backgrounds
and traditions. And within the groupings of Jews themselves lie great
fractiousness and even bigotry. Social strata have always existed,
creating cultural and social ghettos between Jews themselves.
When
at one time Sephardim were considered the cultural aristocracy of
Jewry, the Ashkenazim were considered the peasantry. With the passage
of time that perception has reversed itself, and we see its results in
present-day Israel. And Jewish politics is as diverse as the population
it represents, further creating internal strife.
Jews, in the
collective sense, were in the past imbued with a great vision. Those
people have been the progressives, those who stimulate change and
progress. Yet these progressives have always been shunned by the
established order within the Jewish tradition until the inexorable
change occurred and the passage of time softened and blurred their
offence, and they were looked upon with pride.
We've produced, as
a people, some excellence - and a great deal of dross. Where does the
excellence come from, one wonders? As a great amorphous mass of
humanity, we've expressed a collective desire to be greater than a mere
human might aspire to; greater than the sum of our parts.
We've
attempted to be close to a supreme being in our religion; we've tried to
behave as the god would have us do. We have tried to better the lot of
humankind. Have we succeeded to any great degree? Lamentably, no.
The task seems too great. The obstacles placed in the way of
fulfillment too overwhelming. Although we have committed ourselves to
an ideal which is part way achievable, singly we have not tried to live
the ideal nor cared enough for others to strive together to achieve that
ideal.
Yet this singular group, with so much potential did
return to its roots. A proud and representative number of Diaspora
Jews, some by Zionist conviction and zeal, some Holocaust survivors, and
others returnees from countries where Jews have not felt comfortable,
or have been openly oppressed, live in a state founded in the original
land of their forefathers. In that land the ideal was to be realized
finally, the dream fulfilled.
For a time it appeared that the
original social humanist precepts, the ethics and vision that the
prophets of old exhorted; fundamental human values that would enrich the
whole while permitting each and every citizen to live with individual
grace, would come to pass. The forward thinkers, the socialists, the
kibbutzniks, the Labourites, began to fashion the experimental state and
the state blossomed, becoming a noble ideal actually fruiting.
Soon,
though, the original concept and dedication to egalitarianism gave way
gradually to creeping elitism as one social-cultural group disparaged
the 'backwardness' of another. And religious fundamentalism with its
insistence on strict observance began to force its opinions into state
structure.
Hostile neighbours stimulated the siege-mentality
which bred militarism, rightist nationalism and xenophobia. In a world
that was increasingly perceived as being unsympathetic to Israel, Israel
further isolated itself, this time deliberately, by carrying a big
stick and using it, and aligning itself with other rightist, nationalist
regimes. Once the Labour Party and its socialist precepts was ousted
and that of the rightist Likud installed, it could be predicted in which
direction Israel, the emotional fount of world Jewry, was headed.
Today
an encircled country defies the rest of the world and bitterly
denounces its most immediate neighbours. This is bitter gall for a
people whose origins, whose roots are so far removed from anti-humanism,
from the military ideal, and colonialism.
This situation cannot
continue. World Jewry, so possessive and loving of Israel, for the
first time begins to caution that country that its focus and mentality
must undergo a change and direct itself more in keeping with its
traditional view of itself, and its people.
Israelis, stricken
by their own hapless direction, ambivalent about their feelings toward
their neighbours, uncertain of their country's future, are beginning to
re-assess national policy and their own place in the world structure.
There
will be a turn-about to the spirit which underlies that elusive,
little-understood element, the Jewish soul; sensitivity to one's fellow
companions on the earth. And with that change in direction Jews will
once more strive to fulfill an ancient precept, and to charge themselves
again with the responsibility of the 'example' of the chosen.
This essay was written decades ago. The extent to which Israel finds itself currently in desolation in reflection of the aligned malevolence gathered against its existence dedicated to itself as a Jewish State while still accepting within its borders, its scope of acceptance of non-Jews and offering them citizenship and an equality seen nowhere else in the near geography does fulfill its obligation to itself and to the world at large. The government in power labelled as 'right wing' is an administration with few choices but to persevere and continue to prosecute Israel's case before a hostile world while forced to engage its deadly enemies in an existential battle for survival.