Tags: Post-Zionism, Temple Mount
The Post is well within its rights to make this assertion on its editorial page. I may disagree with its arguments, but opinion journalism is designed to offer these arguments. The classical model of Anglo-American journalism, however, mandates a news story offer both sides of a story equal time.
I have my doubts about a recent article by the Post’s Jerusalem bureau chief entitled “Relationship between Israel and Jordan grows warier amid tensions in Jerusalem”. My reading of this piece leaves me wondering if it is unbalanced, incurious, incomplete, or lacking in context. Could it have been written from a mindset that blames Israel first?
Or is there something more at work here? The Post appears to be ignorant of the change of religious Zionist sentiment in Israel. Could the Temple Mount be a flashpoint between Muslim Arab and Israeli Jews in 2014 because Judaism has changed?
The story with a dateline of Amman opens with the Jordanian perspective on the recent clashes over the Temple Mount. The lede states:
Jordan’s king and his people are bristling with anger over Israeli actions at a sacred site for Muslims in Jerusalem, threatening to turn a cold peace between Israel and Jordan into a deep freeze.
After defining the issue from the Jordanian perspective, the second sentence states why this is of consequence.
The rising animosity between Jordan and Israel, whose governments are tethered by a peace treaty, could undermine U.S.-led efforts to fight Islamist extremists. It also threatens a multibillion-dollar natural gas deal that is important to both countries.
The story continues with analysis, ending with the line: “A king who cannot protect the mosque or that delicate arrangement may lose the support of his people.”
A quotation from a Jordanian official closes out this section, placing the blame on the changing “status quo” on the Israelis.
“The Israeli extremists are playing with fire.”
A counterpoint from unidentified Israeli officials is offered that serves to identify the actions in question.
Israeli officials say they were forced to temporarily restrict access to the mosque in response to rioting, after a Palestinian’s recent attempt to assassinate a prominent activist who agitates for Jews to have the right to pray at the site. The first and second Jewish temples once stood at the site, a spot considered the holiest in Judaism.
If the article ended at this point, the lack of balance would not be as problematic. Written from Amman, the parameters of the piece could have been set as the view from that country. However, at this stage of the story we are only a third of the way into the piece, and the article now opens up with further commentary and analysis from the Jordanian perspective.
The problem for the Jordanians — and from the tone of the story up to this point for theWashington Post, too — is the Israeli response to terrorist attacks launched by Palestinians against Jews who seek to pray at the Temple Mount.
Half a dozen descriptive paragraphs follow developing these arguments before we hear an Israeli voice — who speaks not to the issues raised by the Jordanians, or to the cause of the alleged change of the status quo — but to the problems instability brings to the region. This is followed — 23 paragraphs into the story — by a denial by the Israelis of any change in the status of the Temple Mount.
Immediately afterward, Netanyahu emphasized that Israel had no intention of changing a delicate “status quo” agreement that grants Abdullah custodial rights over al-Aqsa and other holy sites in Jerusalem, most prominently the raised esplanade known to Muslims as the Noble Sanctuary and to Jews as the Temple Mount. The next day, Israeli police lifted age restrictions and allowed all Muslim men to attend Friday prayers at the mosque, the third-holiest site in Islam.
The article closes out with further Jordanian claims. A reader unencumbered with knowledge of the region or the religions involved, might well scratch his head and ask “what was all the fuss about?”
A terrorist attack led to the short term closing of the Noble Sanctuary. It has since been reopened and the Israeli government has reaffirmed the status quo. Why are the Palestinians and Jordanians so exercised about this?
If all one knew was what one read in the Post, it would not be unreasonable to conclude the Jordanians and Palestinians are a childish excitable people — full of bluster, quick to take offense, and slow to reason.
The story dances round the religious element in this story that provides the necessary context. There has been a shift in Israeli sentiment about the Temple Mount in recent years. As a detailed article in Ha’aretz pointed out last week, religious Zionists have a new attitude about the Temple Mount.
[B]efore 1967 – and afterward – all the leading poskim (rabbis who issue halakhic rulings), both ultra-Orthodox and from the religious-Zionist movement, decreed as one voice that it is forbidden to visit the Temple Mount, for the same halakhic reasons. … Indeed, in January 1991, Rabbi Menachem Froman could still allay the fears of the Palestinians by informing them (in the form of an article he published in Haaretz, “To Wait in Silence for Grace”) that, “In the perception of the national-religious public [… there is] opposition to any ascent to the walls of the Temple Mount… The attitude of sanctity toward the Temple Mount is expressed not by bursting into it but by abstinence from it.”
Ha’aretz reports that in 2014 this school has lost ground.
No longer. If in the past, yearning for the Temple Mount was the preserve of a marginal, ostracized minority within the religious-Zionist public, today it has become one of the most significant voices within that movement. In a survey conducted this past May among the religious-Zionist public, 75.4 percent said they favor “the ascent of Jews to the Temple Mount,” compared to only 24.6 percent against. In addition, 19.6 percent said they had already visited the site and 35.7 percent that they had not yet gone there, but intended to visit.
The growing number of visits to the mount by the religious-Zionist public signifies not only a turning away from the state-oriented approach of Rabbi Kook, but also active rebellion against the tradition of the halakha. We are witnessing a tremendous transformation among sections of this public: Before our eyes they are becoming post-Kook-ist and post-Orthodox. Ethnic nationalism is supplanting not only mamlakhtiyut (state consciousness) but faithfulness to the halakha. Their identity is now based more on mythic ethnocentrism than on Torah study, and the Temple Mount serves them, … as an exalted totem embodying the essence of sovereignty over the Land of Israel.
The religious element is missing from the Post’s report. Could not an awareness of the change in Israeli society, a shifting center of religious-Zionism from halakha to ethnic-nationalism which if successful would see the restoration of Jewish worship on the Temple Mount motivate Muslim fears?
Without the context of religion to explain these currents, the article leaves itself open to charges of paternalism. By not rising above a parochial American mindset, the paints Arabs (Jordanians and Palestinians) as an immature and excitable people that cannot be held accountable for their actions.
Even if the Post is allergic to mentioning the topic of religion, there is the problem of context. The article tells us little about the Israeli side of the story. Why is the Temple Mount a source of controversy now? Since Israel defeated Jordan Arabs in the 1967 Six-Day War and took possession of the Noble Sanctuary, as it is called by Muslims, what has changed?
The answer given by Jordan, and unquestioned by the Post, is that some Israeli officials are thuggish bully boys, engaged in loutish behavior for short term political gain. I have no doubt that some politicians fit the bill, but as an explanation for recent events, it is unconvincing.
First printed at The Media Project