Gil Troy: The Freedom to Be Sharansky
Historians rarely write in collaboration with those who make history. A few years ago, I was fortunate to do just that.Editor's Notes: The dilemma of raising children during the war is almost like 'Life is Beautiful'
Natan Sharansky at 76 starts his workdays at 5:30 a.m. He has been married to Avital for 50 years, although she adds “minus 12” because she refuses to count the ones during which the Soviet authorities forcibly kept them apart as they dared to defy the Communist system and seek emigration to Israel. Those years of separation include the nine from 1977 to 1986 when he was trapped inside the Soviet prison system, including stays in Moscow’s notorious Lefortovo jail and Perm 35 in the Gulag archipelago.
In 2018, as he completed another nine years—his near-decade leading the Jewish Agency for Israel, the Jewish world’s largest nongovernmental organization—Sharansky felt compelled to recount some key episodes and lessons of his life in his effort to balance the twin goods of freedom and identity, thoughtful patriotism and civil dialogue. He asked me to co-author that book.
We made an odd couple. I was raised with my name, “Gil Troy,” to fit in as an American while being a proud Jew, living in one of the most Jew-friendly countries; he was forced to stand out despite his perfectly Russian original name, “Anatoly,” because he was a Jew living in one of the most Judeophobic countries. I spent most of the 1980s at Harvard, learning to be an American historian. He spent most of the 1980s in the Gulag, fighting to stay alive as a political prisoner. When I first noted our Harvard-Gulag ’80s gap, without skipping a beat, Natan quipped, “That means I have moral clarity, and you don’t.”
Miraculously, Avital’s unlikely but determined campaign of persuasion—during which she crisscrossed the globe and lobbied Ronald Reagan, Margaret Thatcher, François Mitterrand, and many others for years seeking their assistance in securing the freedom of her husband—finally paid off. In 1986, many of us watched Sharansky zigzag across the Glienicke Bridge connecting East and West Berlin after a KGB agent had told him to “walk straight” to freedom, a final act of defiance.
But that’s not actually what we saw. In fact, after landing in East Berlin, it was on the airport tarmac that the then-named Anatoly Shcharansky (note the Russian letter “shch” he bore as the opening sound of his surname rather than the softer Hebrew “shin”) zigzagged away from his Communist captors into a waiting car. In a 1988 speech, Ronald Reagan said of that moment, “It was one of those moments when laughter and tears commingle, and one does not know when the first leaves off and the second begins. It was a vision of the purest freedom known to man, the freedom of a man whose cause is just and whose faith is his guiding light.”
By the time he had reached the bridge, he was already free and no longer had Communist masters to disobey. Nevertheless, people keep telling him, and me, how they are still inspired by that moment, which I’m sure they are, only it wasn’t on the bridge!
Although we wrote the book collaboratively, the most pressing question I was trained to ask as a biographer stayed with me: What made this man tick? There were 250 million Soviet citizens, including 2 million Jews. Why did he become not just a refusenik—a Jew who sought and was then refused permission to emigrate from the Soviet Union to Israel—but one of the few Jewish activists who also worked as a dissident with Andrei Sakharov and the Soviet human-rights movement? That synthesis made him the regime’s most famous political prisoner. And how did he endure nine years of solitary confinement, punishment cells, hunger strikes and forced feeding, yet then emerge with a ready smile and quick wit?
Sharansky explains, matter-of-factly, that in 1967, when he was 19, the anti-Semitic jibes he had grown up enduring suddenly changed form. After Israel won the Six-Day War, even close friends started joking about his being a bully and not a coward. Fascinated that something that happened in a country he had never visited could change people’s impressions of him, he started learning more about the Jewish state and his Jewish identity.
“Once I discovered my identity, I then discovered my freedom,” he explains. Still, discovering your freedom is not the same as fighting for it.
Beyond the tragedy, we also witness the incredible resilience of our people – thousands of initiatives aimed at bringing light into these dark days.When Jews Lived Under Muslim Rule
People reach out with stories of kindness, courage, and unity, hoping we can give them a platform, a voice in this storm. And while we long to honor each one, the hard truth is that we can’t.
We don’t have enough time, enough staff, or enough space on our pages to truly do justice to every single story. It’s a painful compromise, one that eats at us, but it’s the reality we’re up against.
In the end, though, we keep going because that’s what we’ve always done. In a way, being Jewish has always meant living on, pushing forward, and finding light amid the darkness.
We may be shaken, but we are not broken. We have no time to fall into despair because our purpose keeps us grounded.
Getting the news to you – truthful, fast, and clear – is our mission, even as our own hearts are sometimes weighed down by it all.
There’s an unbreakable resolve in us. We won’t allow ourselves the luxury of crumbling.
We keep going, keep telling the stories, keep bearing witness, because it’s our role.
As a father, as a journalist, and as a Jew, I look at these challenges, these daily battles, and realize they are woven into who we are. And, as always, we’ll endure.
The Land of Israel is Different
As we mentioned, yes, there were golden eras in the history of Arab-Jewish relations. However, a claim put forward by some ardent anti-Zionists is that things were actually better for Jews in the land of Israel under Islam and before Zionism came on the scene. It is saying that Zionism changed the dynamic. And in that sense, they are correct, but only insofar as it introduced a Jew who fought back – not in terms of antisemitic attacks and persecution.
First, let’s begin with the basic fact that the Muslim Arab conquest of the land of Israel in 636-37 was a settler-colonial enterprise. And they are proud of it, calling it the “Palestine Conquest” - Fatah Filastin (yes, the same word Fatah, “Conquest”, is used as the name of the movement currently in charge of the Palestinian Authority). After the occupation, the majority of Christians in the land of Israel adopted Islam and Arabized and the building of new synagogues was banned.
With the construction of the Dome of the Rock in 691 and the Al-Aqsa Mosque in 705, the Muslims established the Temple Mount as an Islamic holy site. Jews were banned from it for the next 1,000 years. Periodic social and economic discrimination in the following centuries caused substantial Jewish emigration from the land of Israel.
Other notable events under Muslim rule include:
- The expulsion of the Gaonate – the main Jewish academy of learning and religious authority – in 1071, after Jerusalem was conquered by the Seljuq Turks.
- The imposition of a dhimmi tax on Jews and Christians and the curtailment of their rights, with more intense enforcement in the 10th and 11th centuries. In the Mamluk period (13th-16th centuries), the dhimmi laws were cranked up to include additional discriminatory practices intended for humiliation. Jewish and Christian communities declined precipitously.
- The Mamluks also banned Jews (and Christians) from the Cave of Our Patriarchs in Hebron. To this day, you can still see where Jews had to stop for about 700 years, on the seventh step leading into the building, until Israel put an end to the ban after the Six Day War in 1967.
- In the 18th century, Jewish communities throughout Israel were extorted and oppressed by local tribal and regional chiefs. In Jerusalem, Ottoman authorities restricted the number of Jews allowed to live there and expelled all Ashkenazi Jews from the city due to a debt some of them owed to Muslims.
- In 1831, Muhammad Ali of Egypt took over the land of Israel. In 1834, there were 33 days of looting and murder targeting Jews in Tzfat (Safed) and Hebron. More than 500 Jews were murdered, unknown numbers of women were raped, property was ransacked and looted, and synagogues were set on fire.
That’s all before the Zionist movement as we know it was a thing.
Then there’s this inconvenient fact, which is worth noting even though it does relate to a time after the Zionist movement was already well established: there are more than a dozen Jewish communities in the land of Israel that were destroyed by Arabs before 1947. But not a single such Arab community.
This partial review is a corrective to manipulative misinformation promoted by anti-Israel terror-apologists on US campuses, in European streets, and in the international media. It is admittedly far from comprehensive. However, an honest and open-eyed review of Arab-Jewish relations can provide a new perspective on our history as Jews, on the Middle East generally, and on the State of Israel’s struggle for survival.
Of course, this does not mean that Israel is always right. Just a reminder that views on current events should be grounded in reality – however complex it may be.