History, politics and the high holy days
NOT so long ago, when one heard of “revisionists” in the context of Jewish history, the reference was to the Zionist philosophy associated with Ze’ev Jabotinsky and the Betar youth movement. Regrettably, today the word and its derivatives serve a much broader purpose.
There are those who seek to deny the tragedies of Jewish history culminating in the Holocaust itself. More recently, we have heard an increased tempo of denial of a Jewish connection to Jerusalem, let alone the Temple Mount and the Kotel.
Indeed, attempts at revision of historical facts, which lie at the heart of our existence and aspirations, are sadly alive and well. And those who seek to achieve the peace they believe is possible hesitate, or even refuse, to ensure that discussions are based on fact, with such glaring historical falsehoods clearly and unambiguously denied.
Falsehoods aside, there is also the issue of historical starting points.
To take just one example, recent publicity of the proposal to build in certain neighbourhoods in East Jerusalem (Shepherd’s Hotel, Sheikh Jarrah) appears to begin from a premise that the properties in question are Arab -— and should remain so.
Totally ignored is the fact that, like many other properties across Jerusalem, they may indeed have been under Arab control from 1948 to 1967, but prior to 1948, they were Jewish places of residence in Jewish ownership.
Similarly, there is much Jewish-owned property in Hebron, which only became a purely Arab town after the pogrom of 1929.
The recent 80th anniversary of that bloody event, which  destroyed a Jewish presence that had lasted centuries, barely rated a mention in the world media.
No doubt discussions about creating a contiguous Palestinian state, free of Jewish “settlement”, will ignore that reality, despite the fact that even the so-called Palestinian Covenant does not deny Jewish rights, which preceded the 1917 Balfour Declaration.
However, the purpose of my reiteration of these matters at this time is not to make a political statement. It is intended to serve as a reminder of the opportunity to re-emphasise historical reality by studying the content of the prayer book we are about to reopen for the Selichot and high holy day services.
How many times will we mention Jerusalem, the Temple Mount and temple, and “Yesheinei Chevron -— the forefathers whose final resting place was in Hebron”?
Regarding Jerusalem, I am not only referring to the universally known “l’shanah haba’ah biYerushalayim -— next year in Jerusalem”. Rather, I am referring to multiple references across the services in coming weeks.
Key elements of selichot are the verses commencing “zechor rachamecha — remember Your mercy”.
And so we reiterate “remember the love of Yerushalayim -— the love of Zion do not forget forever”. “Remember the day of Yerushalayim [that will come] against the wishes of those who seek to destroy it to its foundations”.
We conclude with the prayer that Hashem should bring us to His holy mountain and let us rejoice in the house of prayer, which will be a universal house of prayer for all nations.
Similarly, in the Amidah of the high holy days, over and above standard references to a return to Jerusalem and the Temple, we find the repeated expansion of the third blessing, the Kedushah (sanctification) prayer.
And so we pray: “Vetimloch — and thou God shall reign alone over all your creations, in Mount Zion, Your holy mountain, and Jerusalem, Your holy city, as it is written in Your holy words, The Lord shall reign for ever, Your God Zion, for all generations, Halleluyah.”
Regarding Hebron too, we remember much. The services of Yom Kippur detailed in the Mishnah and the Avodah -— the description of the priestly service, the focal point of musaf -— could not begin until the priests could see from afar that the day was breaking over Hebron, east of Jerusalem, to awaken for Israel the merit of “yeshenei Chevron”.
Early in the Yom Kippur musaf, the piyyut (poem) Esa dei’i reminds us that “we call out ‘full throatedly’ invoking the merit of those interred in Hebron”, while the insertions by the chazan at Ne’ilah pay particular attention to the patriarchs interred there.
So, as we proceed through the coming weeks, let us all reflect on the real implications of the words:
“Uvechain yitkadesh shim’cha … and so may Your name be sanctified Hashem ‚Ķ over Israel Your people, and Jerusalem Your city, and over Zion the dwelling place of Your name ‚Ķ and over Your dwelling place and Your sanctuary.”
Hashem, Israel and Jerusalem are an inseparable unity. Our new year resolution should be to work towards implementation of that reality.
Yossi Aron is The AJN‘s religious affairs editor.