For patriots, patriotism, or one form of it at least, is a recognition of the obligations that flow when one recognizes all that one owes to previous generations and what they undertook and passed down.

And if one wanted to inculcate that form of patriotism, how would one do it? Rick Richman has a simple and powerful answer to that question. Richman recently published And None Shall Make Them Afraid: Eight Stories of the Modern State of Israel, a book that tries to foster connection to Israel and the Jewish people by telling stories from the past.

Rick’s answer: we have to teach them history. History, as he sees it, has a role to play in the formation of devotion to the Jewish people. It can help Jews see all that they owe by relaying the stories of all that their predecessors have accomplished, and by implication, what Jews now have an opportunity and obligation to pass on to their own descendants.

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

Earlier this month, Yuval Levin, the editor of National Affairs, published an op-ed in the New York Times entitled “protests-united-states-constitution.html">The Solution to Israel’s Crisis Might Be in America’s Constitution.” That essay forms the point of departure for this week’s discussion with Levin himself.

Levin does not, of course, think that Israel should simply adopt the American constitution, or any of its particular features. Israel is a sovereign nation with its own history and its own destiny, and no foreign documents will suit it word for word. Yet the American constitution contains within it elemental concepts of democracy, equality, and representation—understandings that the women and men now called upon to establish judicious political structures in Israel might be able to learn from as they structure their own political order.

So here, in conversation with Mosaic editor Jonathan Silver, Levin expands on his essay and looks at the American constitution in search of those foundational ideas—and in particular of the ones that might be useful for Israelis at their current moment of political instability.

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

Nearly 75 years ago, on May 14, 1948, David Ben-Gurion proclaimed Israel’s sovereignty: a renewed Jewish state, the political expression of the national home of the Jewish people, located in their ancestral homeland.

Many essays and books have been published about the words Ben-Gurion spoke that day—Israel’s Declaration of Independence. But the professor Neil Rogachevsky and his co-author Dov Zigler take a new angle on the declaration and what it means.

In a new book from Cambridge University Press, Israel’s Declaration of Independence: The History and Political Theory of the Nation’s Founding Moment, they look at the drafting process and distill from the elements that endured from draft to draft—as well as the elements that were changed or removed—a political theory of Israel's founding, in which the political purposes of the Israeli project are made most clearly manifest.

How, in other words, did Israel’s founders think about rights, about citizenship, about the justifications of Israel’s sovereignty, an Israeli view of freedom, of civil order, and of religion? That’s the subject of their new book—and the subject of the conversation they have here with Mosaic editor Jonathan Silver.

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

Part of what animates the two sides in Israel’s current judicial-reform crisis has to do with the specific proposals that the Knesset is currently debating. But the crisis is not only about these concrete constitutional issues. It is also a proxy for a larger cultural and sociological conflict pitting different sectors of Israeli society against one another.

Critics of the proposed reforms tend to be in the political center and the political left, to be more secular or at least critical of Israel’s Orthodox rabbinic establishment, and to be comfortable in the vision of Israel passed down by its largely Ashkenazi founding generation. Supporters of the reforms, meanwhile, tend to be on the political right, to be more religious and more supportive of the rabbinate, and to belong to a coalition of Israelis with roots in the Arab Middle East, North Africa, and, in part, the former Soviet Union.

Yehoshua Pfeffer is uniquely positioned to discuss all sides of the issue. A rabbi and the editor of Tzarich Iyun, a magazine of ḥaredi ideas, Pfeffer also clerked on Israel’s Supreme Court. He recently wrote an essay in Tzarich Iyun called “No Longer a Minority: Behind the Veil of Israel’s Public Unrest.” He joins Mosaic’s editor Jonathan Silver to discuss that essay and the broader schisms in Israeli society today.

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

News broke last week that China had mediated a restoration of diplomatic relations between Iran and Saudi Arabia. Afterwards, analysts of the Middle East wondered what that means for the quiet relations that Israel and Saudi Arabia had been building recently thanks primarily to their joint opposition to Iran. Had Israeli domestic politics turned Saudi Arabia away? Did the American withdrawal from the Middle East over the last decade create a vacuum that China saw an opportunity to fill? How, if it all, did this relate to reports of recent liberalization in Saudi society, or the ongoing protests in Iran? Would this deal breathe new strength into the latter regime at the very moment that it has acquired new fighter jets from Russia and grows closer to breakout nuclear capacity?

Jonathan Schachter, one such observer of the Middle East, thinks that the Iran-Saudi deal is, in significant measure, a diplomatic signal directed at President Biden and the United States. In conversation here with host Jonathan Silver, he looks at that deal in light of a set of Saudi announcements that were released just one day before. Those announcements hint at what might induce Saudi Arabia to formalize its relations with Israel and even more deeply root itself in the American-led, Western alliance structure. He believes that the Saudis are sending America a question: do you, the United States, want to see us go in the direction of our Thursday announcement, or do you want us to go in the direction of our Friday one?

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

To understand the dramas, disagreements, and protests roiling Israeli politics at this moment requires an understanding of the government’s proposed judicial reforms, as well as the history of Israel’s Supreme Court and its relationship to the Knesset. It also requires knowledge of Israeli society, and how the founding generations of Israel’s political leadership—which tended to be Ashkenazi, secular, and oriented to the political left—have given way to an Israeli population that tends to be more ethnically diverse, more traditional and religious, and oriented towards the political right.

That history, in turn, has got to be mapped onto the fact that Israel is also home to subcommunities that each have different historical relations to one another and to the government, and that is each pursuing different interests and outcomes. To understand this Israeli moment, in other words, requires understanding how each Israeli sector—Arab, Haredi, secular, national religious—relates to the nation as a whole.

This week, Jonathan Silver discusses the judicial reforms and those deeper causes together with the professor, media personality, and author Gadi Taub, as well as the political scientist, and former state department official Peter Berkowitz.

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

This year, Koren Publishers released a new edition of the book of Esther. It contains the complete, unabridged, and Hebrew text of Esther, the same text found in any other volume of the Hebrew Bible. But the rest of it is all new: a graphic novel version of the story illustrated by Yael Nathan and masterminded by Jordan B. Gorfinkel. Gorfinkel, known commonly as Gorf, was an editor at DC Comics for nearly a decade, where he managed its signature Batman franchise. The themes of American superheroes—who disguise their true identity and then at the opportune moment cast off their disguise for a higher purpose—bear not a little on the text of Esther.

This week on the podcast, Mosaic editor Jonathan Silver joins Gorfinkel to discuss the editorial, artistic, and design decisions that went into the presentation of the graphic novel Esther.

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

One of the great debates in the history of Jewish theology is about how to reconcile two contradictory truths. First, that God is beyond human comprehension, and—unlike pagan deities—does not have a corporeal presence and is not subject to human emotions. Second, that the Hebrew Bible often describes God in human, bodily terms, as do the liturgy and rabbinic elaborations on Scripture.

Thus, in one of the most poignant moments of the liturgical year, Jewish worshippers refer to God as Avinu Malkeinu, “our Father, our King.” This is but one of many Jewish prayers that, following the biblical text, describe God as a father. And God has long been thought of in paternal terms in the Jewish imagination.

Yet, as Moses Maimonides and other Jewish philosophers never tire of reminding us, God exists beyond such human categories as sex, and can’t be fully comprehended as a father. Therefore it is no contradiction that there are also aspects of womanhood and motherhood—specifically its creative, generative capabilities—that can be used in describing God. And perhaps that is why the Hebrew Bible sometimes portrays God not only as a father but also as a mother. Malka Simkovich, whose essay on this subject was published in August 2022 in the Christian Century, discusses biblical portrayals of God’s maternal love with Mosaic’s editor Jonathan Silver.

In the early years of the 19th century, some German scholars decided to read and analyze Jewish texts in a new way. They looked at Jewish sources through the eyes of academic scholarship, rather than with the rabbinic ones, or literary ones, or folk ones which had kept Judaism alive. Their approach came to be called, in German, Wissenschaft des Judentums—the science of Judaism—and it was to be dispassionate and rigorous. Unlike a rabbi, a scholar could pursue the truth without concern that the consequences of his research might affect the religious life of the Jewish community. And, by adopting sound methodological tools shared by other academic disciplines, the practitioners of Wissenschaft des Judentums could bring their work into conversation with scholars in other fields. It was, in other words, the beginning of what is today in the universities called Jewish studies.

Since this academic discipline was premised on the need to abstract from Judaism’s particularity, it is not surprising that some other scholars of Judaism were suspicious of it. Judaism cannot escape its particularity, these scholars argued, nor can it escape its theological and covenantal doctrine of election or chosenness, nor can it escape its self-understanding in national terms, ancient or modern.

For a time, in the second half of the twentieth century, the particularists steered the ship of Jewish studies. Many young scholars recognized their work in relation to a moral obligation to preserve and replenish what the Shoah had nearly destroyed. This generation was propelled into the field not out of an embarrassment at Jewish distinctiveness, but instead out of a desire to recognize Jewish distinctiveness. Many scholars conceived of their work as a kind of redemption, an effort to begin reassembling a shattered people.

And what now, as we enter the second quarter of the 21st century?

Fewer and fewer scholars of that generation are active. Is Jewish studies reverting to form, and returning to its universalizing and abstracting roots? And what explains the ideological and intellectual animus against Israel and the Orthodox that seems to be in the air? Together, Jonathan Silver, the editor of Mosaic, and Joshua Karlip, a professor of Jewish studies at Yeshiva University and the author of a recent Commentary essay called “The Demise of Jewish Studies in America—and the Rise of Jewish Studies in Israel,” look at this moment in the history of Jewish studies in the United States.

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

When the United States entered the Second World War, it needed to fight against both the Nazis in Europe and the Middle East and the Japanese in the Pacific. To manage that gargantuan task, American military planners divided the regions of the earth into different areas of responsibility, within which a single authority would unify and command forces from every military branch and service. That structure has lasted through today, so that the United States now has eleven combatant commands.

Due to longstanding tension between Israel and its Arab neighbors, it had been included in the US military’s European Command, even though much of the rest of the Middle East was organized as a part of its Central Command, known as CENTCOM. That Israel was included in European Command for all those decades had some benefits, like greater interaction with NATO. But in recent years its presence there limited America and Israel’s ability to work together; as the cold war drew down, and the war on terror ramped up, European Command was no longer at the cutting edge of military strategy, attention, or resources.

The Abraham Accords surfaced a new public friendliness between Israel and many of the Arab neighbors. In recognition of this fact, Israel was officially transferred to CENTCOM in January 2021, making possible enhanced coordination among the US military, the IDF, and regional Arab forces.

This week, Richard Goldberg, a veteran Middle East observer and foreign-policy analyst, joins Mosaic editor Jonathan silver to look at the consequences and import of Israel’s move to CENTCOM. They use the recent joint exercises undertaken by the US military and the Israel Defense Forces, known as Juniper Oak 23. Operating together on sea, land, and air, the joint exercises were widely thought to have been designed to convey a signal to Iran.

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.