When God instructed Moses to plead with Pharaoh to let his people go, Moses told him that he was unfit for the job because "I am slow of speech and of a slow tongue" (Exodus 4:10).
Actually, in the Hebrew original, Moses told God that he was "heavy of the mouth and heavy of the tongue." He should have told Him that he was also heavy of the ears. So when God told him to take his people to Canada, he took his people to Canaan, spending the prescribed 40 years -- just long enough to reach Vancouver -- wandering hither and thither in the Sinai desert.
So here we are, in Canaan, surrounded by Muslims.
FOR DECADES, my friends and I have warned that if we dither in making peace, the nature of the conflict will change. I myself have written dozens of times that if our conflict is transformed from a national to a religious struggle, everything will change for the worse.
The Zionist-Arab struggle started as a clash between two great national movements, which were born more or less at the same time as offshoots of the new European nationalism.
Almost all the early Zionists were convinced atheists, inspired (and pushed out) by the European nationalist movements. They used religious symbols quite cynically -- to mobilize the Jews and as a propaganda tool for the others.
The Arab resistance to the Zionist settlement was basically secular and nationalist, too. It was a part of the rising wave of nationalism throughout the Arab world. True, the leader of the Palestinian resistance was Hadj Amin al-Husseini, Grand Mufti of Jerusalem, but he was both a national and a religious leader, using religious motives to reinforce the national ones.
National leaders are supposed to be rational. They make war and they make peace. When it suits them, they compromise. They talk to each other.
Religious conflicts are quite different. When God is inserted into the matter, everything becomes more extreme. God may be compassionate and loving, but His adherents are generally not. God and compromise don't go well together. Especially not in the holy land of Canaan.
THE RELIGIONALIZATION (if a Hebrew-speaking Israeli be allowed to coin an English word) of the Israeli-Palestinian conflict started on both sides.
Years ago, the historian Karen Armstrong, a former nun, wrote a thought-provoking book ("The Battle for God") about religious fundamentalism. She put her finger on an astonishing fact: Christian, Jewish and Islamic fundamentalist movements were very much alike.
Delving into the history of fundamentalist movements in the US, Israel, Egypt and Iran, she discovered that they were born at the same time and underwent the same stages. Since there is very little similarity between the four countries and the four societies, not to mention the three religions, this is a remarkable fact.
The inevitable conclusion is that there is something in the Zeitgeist of our time which encourages such ideas, something not anchored in the remote past, which is glorified by the fundamentalists, but in the present.
IN ISRAEL, it started on the morrow of the 1967 war, when the Army Chief Rabbi, Shlomo Goren, went to the newly "liberated" Western Wall and blew his Shofar (religious ram's horn). Yeshayahu Leibowitz called him "the Clown with the shofar," but throughout the country it evoked a resounding echo.
Before the Six Days, the religious wing of Zionism was the stepchild of the movement. For many of us, religion was a tolerated superstition, looked down upon, used by politicians for reasons of expediency.
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