“Today I’ll be talking to Kipp about Jewish apocalyptic thought, apocalyptic writings and the relevance of these to an understanding of the historical Jesus.”
#Judaism / There Are No Lights in War: We Need a Different Religious Language (Ariel Schwartz [January 16, 2024])
Ariel Schwartz comes from a right-wing, religious Zionist family, in the political dialing areas of Itamar Ben Gvir and Bezalel Smotrich. He studied at the Etzion Yeshiva, in southern Mount Hebron, and during his regular service in the settlements in the West Bank, he asked himself who those stateless Palestinians were, "who live under the daily rule of the IDF." These questions caused him to become a left-wing activist.
He tells #Haaretz […] "They took from me the thing most precious to me, my faith, and directed it against me. As religious people, we believe that our tradition demands a different moral stance, one that can restrain the war instead of fueling it."
[…] An example of this can be found in the recent words of R. Amihai Friedman, the rabbi of the Nahal brigade’s training base: “I sit and imagine that in these days there are no casualties, hostages, or injured,” he told his soldiers. “And the second I remove them from the screen, I’m left with what is maybe the happiest month in my life since I was born.”[1]
[…] R. Friedman’s words give rise to a harsh realization: around us is a religious world that is happy, in many respects, about the current war.
[…] Thus, for example, writes R. Yigal Levinstein in the pamphlet He Leaps Up Like a Lion: On the Exaltation of the Spirit and the Special Level of Life During Times of War that saw light in the situation: “The war is not a marginal thing, and we should not view it as a ‘mistake’ or a ‘mishap’ which we would have preferred to avoid. The war is a great thing and, at the end of the day, brings a great message to humanity on its wings.”[2]
[…] According to R. Levinstein, the greatness of the war is rooted in the fact that it is one of those extraordinary moments in which “the inner soul shines in all its vitality.” Indeed, for the individual, the war is a difficult event, but at the national level it calls forth great moments in which the people of Israel “reveals from within itself its mighty heights of life.”
[…] Widening segments of the contemporary religious community are seeking to wrap the war in a halo of enchantment and holiness and turn it pleasant, ideal, and even joyous from an emotional perspective. In furtherance of this aestheticization and idealization, there are those who seek to remove any ethical brakes from the war. They call for us not to differentiate between blood and blood and condone any action done in its framework. These conceptions treat the spirit of battle as the climax of the revelation of the human spirit, but within this, implicitly, it is as though they require war to happen again and again, so that this “spirit of battle” may be revealed. In light of this attempt, we must seek a different religious language―one that remembers that the Jewish horizon is not war but peace, that the goal of the Jewish nation’s existence on this land is not “to shorten the life of man but to lengthen,” and that ethical conduct even in times of war is the soul of our religious tradition.
Today's review! The Sins on Their Bones by Laura R. Samotin:
"A dark themed story infused with Jewish folklore... magic, demons, secrets, violence, abuse, gore, romance and true love, along with a raft of other emotions. I highly recommend The Sins on Their Bones." ...
Militarized police officers assaulting, on camera, an unarmed 65-year-old woman, Annalise Orleck, who also happens to be Chair of Jewish Studies at Dartmouth, is ensuring Jewish safety on campus.