How to talk about the Holocaust: Analogize rarely, never appropriate
To talk more effectively about the Holocaust, we need to think better about it, and that starts with the recognition that analogy is at the core of how people understand themselves and the world around them. They see one thing, and it reminds them of something else. They consider similarity and difference. Holding something apart from analogy entirely is a recipe for its irrelevance. Analogical thinking is a Jewish mode of thought, as well. The Maccabees, Queen Esther, the Exodus; all of these travel from antiquity into the present on analogical wings.The Myth of Hebron’s Shuhada Street
However, those who argue that Auschwitz is beyond comparison are correct to warn that analogy is always in danger of sliding into appropriation. Analogy intelligently done is alert to difference as well as similarity and requires the agility to temper the rush to comparison with the sober acknowledgment that there are distinctions that make a difference. Properly executed analogy is attuned not only to slogans and symbols, but to processes and complexity. It is a powerful tool because it is a limited one.
Holocaust appropriation is kidnapping. It is taking another’s pain whole cloth and importing it into a context where it generates more heat than light. It is necessarily shallow, because appropriators are more interested in surfaces than depth and detail. Unlike analogy, which does the hard work of comparison and contrast, appropriation does the easy task of proclaiming sameness. Being ethically sound and intellectually honest demands line drawing, not self-serving erasure. Appropriation picks favorites, obscuring the pain of some to highlight the suffering of others. Its memory is necessarily short and selective. There are those still living who looked “Angel of Death” Josef Mengele in the eye.
The onus must always be on those who invoke the Holocaust to do so justly. There are many kinds of injustice, and the burden of proof lies squarely on those who decide that Jewish suffering is the most apt prism through which to view a current issue. The better part of wisdom likely lies in declining to pursue such analogies, and when they are deployed, wielding them cautiously. Never Again, yes – but not Always and Everywhere. Ocasio-Cortez, use my people’s tragedy to inspire you to pursue justice. But never forget that when you speak, six million are listening.
Shuhada Street is a half-mile long road in the Palestinian city of Hebron in the West Bank. It was once the thriving market center of the city, frequented by Palestinians and Israelis daily. Today, it is a virtual ghost town, largely shut down by the Israeli military for security reasons. It has become central to the Palestinian narrative and the symbol of an alleged Israeli apartheid employed by the Boycott, Divestment, and Sanctions (BDS) movement against the State of Israel.The little known fascination Newton had with the Jewish Temple
Why Shuhada Street was closed, how the commercial center of Hebron has moved less than a mile from the now abandoned Shuhada Street and become a thriving market district seldom if ever visited by outsiders, and a place where Jews (not just Israelis, but Jews from any country) are banned is a story seldom told in full. It represents the true story of “apartheid” in Hebron. I visited the city last week and expose the myth of Shuhada Street for the first time here.
The Jewish connection to Hebron dates back almost 4,000 years to when Abraham, the father of Judaism, came to the Land of Israel and settled in the city. Abraham purchased a plot of land, known as the Cave of the Patriarchs, as a burial plot. The site is considered to be the final resting place of Abraham and Sarah, Isaac and Rebecca, Jacob and Leah, the Patriarchs and Matriarchs of the Jewish religion. It is also said that King David was anointed king in Hebron, and that Hebron was the first capital of Israel until it was moved to Jerusalem.
As a result of this historic significance, Jews have prayed in Hebron since biblical times, and with a few interruptions have lived there continuously. Hebron is considered to be the second holiest city for Jews after Jerusalem.
Hebron has a long and complicated history, having been conquered by many invading peoples, including the Babylonians, Romans, Byzantines, Muslim Arabs, Crusaders, Ottomans, Mamelukes, and the British. Following the creation of the State of Israel in 1948, Hebron was captured and occupied by the Jordanian Arab Legion. During the Jordanian occupation, which lasted for 20 years, until 1967, Jews were not permitted to live in the city, nor to visit or pray at the Jewish holy sites in the city. No one complained of “apartheid.”
The manuscript was written between 1675 and 1685, and includes text in Latin, Hebrew, Aramaic, and Greek.
Throughout the manuscript we can clearly see several instances in which Newton uses Hebrew script. For example, he analyzes the use of the Hebrew root רצף (rezef) and its modifications רצפה and רצפת (rizpah, rizpat), which can mean "sequence", "floor" or "flooring". The Aramaic words תא חזי (ta hezi) and תא שמע (ta shema) also appear in Hebrew script. These Talmudic phrases mean "come and see" and "come and hear", respectively. All of the Hebrew script appears alongside Latin translations and explanations.
In the left column, near the top of the page, we can see a Hebrew biblical verse, complete with vowel notations: Baruch shem kvod malchuto l’olam va’ed ("Blessed be the name of the glory of His kingdom forever and ever"). According to Midrash, when Moses ascended Mount Sinai to receive the Ten Commandments, he heard the angels speak this verse to God.
Also in the left column of the page, we see commentaries from a Spanish Jesuit on the descriptions of the Temple that appear in the Book of Ezekiel.
To Newton, The Temple held significance for three main reasons. First, Newton saw the Jewish Temple as a model of the universe. He believed that the Temple in Jerusalem, and the courtyard surrounding it, was a model of the heliocentric solar system, with the raised altar (located in the center) representing the sun. Second, Newton's interest in the architecture of the temple was fueled by his belief that the Temple would serve as the "site of revelation" for the apocalypse. In addition, he believed that the Temple would be rebuilt in Jerusalem (with even greater magnificence than the original) at the onset of the Millennial Kingdom - that is, Christ’s reign on earth.
