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Israel Shahak

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Israel Shahak
ישראל שחק
BornIsrael Himmelstaub
29 April 1933
Warsaw, Poland
Died2 July 2001
Jerusalem, Israel
Occupation(s)Professor of chemistry, political scientist, civil rights activist, author
Signature

Israel Shahak (Template:Lang-he; B. Israel Himmelstaub, 28 April 1933 – 2 July 2001) was an Israeli professor of chemistry, at Hebrew University of Jerusalem, a Holocaust survivor, a public intellectual of Liberal bent, and a civil rights activist in behalf of Jew and gentile. From 1970 to 1990, he headed the Israeli League for Human and Civil Rights, and was a public critic of the policies of the Israeli government. As a public intellectual, Shahak’s works about Judaism proved controversial, especially the book Jewish History, Jewish Religion: The Weight of Three Thousand Years (1994).

Biography

Israel Shahak was born Israel Himmelstaub in 1933, in Warsaw, Poland, as the youngest child of a cultured, Zionist family of Ashkenazi Jews. During the Nazi Occupation of Poland (1939-1945), the Shahak family were interned to the Warsaw Ghetto; his elder brother escaped to Britain, where he joined the Royal Air Force. Meanwhile, in occupied Poland, Shahak's mother paid a Roman Catholic family to hide Israel, whom they later returned when she was unable to continue paying for his safe-keeping from the Nazis.

In 1943, when Israel was a ten-year-old boy, the Nazis sent the Shahak family to the Poniatowa concentration camp, to the west of Lublin, where his father died. Israel and his mother escaped the Poniatowa concentration camp, and returned to Warsaw. yet, within a year, the Nazis had recaptured and imprisoned them to the Bergen-Belsen concentration camp. In 1945, the British Army liberated the prisoners of Bergen-Belsen; as displaced persons Israel and his mother managed to emigrate to the British Mandate of Palestine, where his application to join a kibbutz was denied, because he was physically too-slender.

From the age of twelve years, the boy Israel cared for and supported his sickly mother; surviving the Bergen-Belsen Nazi camp broke her health. After attending a religious boarding school in the village of Kfar Hassidim, Israel and his mother moved to Tel Aviv. Upon graduation from secondary school, Shahak soldiered in the Israel Defense Forces (IDF). After military service, Shaka earned a doctorate in chemistry, at Hebrew University. In the course of his professional career, the scientist Israel Shahak was an assistant to the nuclear physicist Ernst David Bergmann, the chairman of the Israel Atomic Energy Commission (IAEC).

In 1961, Shahak pursued post-doctoral studies at Stanford University in the U.S., and, in 1963, returned to Israel, where he became a popular lecturer and researcher in chemistry, at Hebrew University; and, by 1965, he also had become active in the Israeli politics of the day. As a chemist, Shahak’s work produced science about organic compounds of fluorine, and contributed to cancer research. In 1990, Shahak retired from the faculty of Hebrew University, because of poor health (diabetes mellitus) and the pursuit of intellectual research work in other fields. For most of his adult life, Prof. Israel Shahak, Ph.D., resided in the Rehavia neighborhood of West Jerusalem; he died at age 68, of diabetic complications, and was buried in the Givat Shaul cemetery.

Politics

Public intellectual

In the late 1950s, as a citizen of Israel, Prof. Shahak became politically engaged in response to the imperialist comment of David Ben-Gurion that, with the Suez War (29 October 1956 – 7 November 1956), the State of Israel was fighting to achieve “the kingdom of David and Solomon”. In the 1960s he joined the Israeli League Against Religious Coercion. In 1965, he began political activism against “Classical Judaism” and Zionism; and wrote a letter to the Haaretz newspaper about having witnessed an Orthodox Jew “refusing to let his phone be used on the Sabbath to help a non-Jew who had collapsed nearby”; in Israel, Shahk's letter-to-the-editor complaint began a continual debate about the attitudes (religious and cultural) of Orthodox Judaism towards gentiles.

In 1967, after the Six-Day War (5–10 June 1967), Shahak ended his membership to the League Against Religious Coercion, because they were “fake liberals” who used the principles of Liberalism to combat coercive religious influence in Israeli society — but did not apply such protections to the Israeli Palestinians living in the IDF-occupied West Bank and in the Gaza Strip. In the event, Shahak joined the Israeli League for Human and Civil Rights, and became its president in 1970. The League for Human and Civil Rights, composed of Jewish and Arab citizens of Israel, protested and publicized Israel's restrictive policies against Palestinians, and provided legal aid to them.

In 1969, Shahak and another member of the faculty of Hebrew University, realised a sit-down protest against the Israeli government's policy of jailing polically active Palestinian students, by way of administrative detention authorised by state-of-emergency laws; likewise, Shahak supported the political efforts of the Palestinian students to achieve equal rights, like those granted to Jewish Israelis, at Hebrew University. In 1970, Shahak established the Committee Against Administrative Detentions to formally oppose such legalised political repression.

To make public the anti-Arab and anti-Palestinian legalised discrimination, Shahak published English translations of Hebrew-language reportage about illegal and unjust actions of the Israeli government against the gentile citizens of Israel; Shahak's English reports were principally for the Jewish community of the U.S. The translated reports featured headlines such as “Torture in Israel,” and “Collective Punishment in the West Bank”, which Shahak sent to journalists, academics, and human rights activists, and so ensure that the mainstream population of the U.S. would be informed of the religious discrimination practised by the government of Israel.

Civil rights advocate

As a public intellectual, Shahak wrote about the Israeli government's actions against the non-Jewish citizens of the State of Israel, such as the suppression of freedom of speech and general political activity; land ordinances and the confiscation of lands from the gentiles; living restrictions upon non-Jews (ghettoes); the destruction of houses; legally-sanctioned unequal pay and work restrictions; emergency-defence regulations allowing the summary arrest, detention, and torture of prisoners (civil and military); the collective punishment of communities; the assassinations of leaders (religious, political, academic); racial discrimination in access to education; and the deprivation of Israeli citizenship. Such political activities earned Shahak much hostility and death threats; after the 1982 Lebanon War (June 1982 – June 1985), Shahak also reported Israeli abuses of the populations of Lebanon.

In effort to explain the behaviour of the State of Israel towards their Arab neighbours, Prof. Shahak proposed that the Israeli interpretation of Jewish history produced a society who disregard the human rights of the Arab peoples, within Israel and around Israel. That Zionism was a “régime based on structural discrimination and racism.” In the book review of Anti-Zionism: Analytical Reflections (1988), Sheldon Richman countered Shahak's description of Judaism, by personally characterising Shahak as a Jew for whom Zionism was a reflection of, and a capitulation to, European anti-Semitism, “since it , like the anti-Semites, holds that Jews are everywhere aliens who would best be isolated from the rest of the world.”

In letters published in the Haaretz and Kol Ha'ir newspapers, Shahak criticized the political hypocrisy demonstrated by the radical Left in their uncritical support of the Palestinian nationalist movements. In his obituary of Prof. Israel Shahak, Christopher Hitchens said that Shahak's house was “a library of information about the human rights of the oppressed”, and that:

The families of prisoners, the staff of closed and censored publications, the victims of eviction and confiscation — none were ever turned away. I have met influential “civil society” Palestinians alive today who were protected as students when Israel was a professor of chemistry at the Hebrew University; from him they learned never to generalize about Jews. And they respected him, not just for his consistent stand against discrimination, but also because — he never condescended to them. He detested nationalism and religion, and made no secret of his contempt for the grasping Arafat entourage. But, as he once put it to me, “I will now only meet with Palestinian spokesmen when we are out of the country. I have some severe criticisms to present to them. But I cannot do this while they are living under occupation, and I can ‘visit’ them as a privileged citizen.”

Author

Among the books publish by Israel Shahak are Jewish Fundamentalism in Israel (1994), co-authored by Norton Mezvinsky, Jewish History, Jewish Religion: The Weight of Three Thousand Years (1994), and Open Secrets: Israel’s Nuclear and Foreign Policies (1997). In the introduction to the 2004 edition of Jewish Fundamentalism in Israel, the historian Mezvinsky said, “We realize that, by criticizing Jewish fundamentalism, we are criticizing a part of the past that we love. We wish that members of every human grouping would criticize their own past, even before criticizing others.”

The telephone incident

In 1965, Shahak wrote a letter to the Haaretz newspaper, about an injustice he witnessed; that letter originated “the current major debate within and outside Israel about Orthodox Jewish attitudes to non-Jews.” In the letter, Shahak said he witnessed an Orthodox Jew refuse the use of his telephone to call for an ambulance for a non-Jew, because it was the Shabbat. That the Beth din, the rabbinical court of Jerusalem, had confirmed that the Orthodox Jew correctly understood Halakha law regarding non-Jews and the Sabbath, and quoted passages from a recent legal compilation.

Consequently, the cultural matter of a religiously-denied telephone became public political discussion in the Israeli press and in The Jewish Chronicle, all of which directed attention to Shahak as a public intellectual in the cultural politics of Israel. In the Maariv newspaper, the minister of religious affairs, Dr. Zerach Warhaftig said that the Orthodox rabbinical ruling was correct, but quoted Traditional Jewish passages that allowed a Jewish physician to save the life of a non-Jew on the Sabbath, despite not being religiously required to do so.

In 1966, Rabbi Immanuel Jakobovits disputed the veracity of Shahak's story; that Prof. Israel Shahak had been compelled to admit that the Orthodox Jew of the incident he witnessed “simply did not exist . . . the whole incident had been fabricated, in true Protocols style.” He cited a lengthy responsum, by Isser Yehuda Unterman, the Ashkenazi Chief Rabbi of Israel, who said that “the Sabbath must be violated to save non-Jewish life no less than Jewish lives”, and cited a ruling by Rabbi Menachem Meiri that Jews should desecrate the Sabbath to save a gentile’s life. The opinions of the rabbis derived from the book Noda B’Yehuda (Known in Judah), in which the 18th-century religious authority Yechezkel Landau said: “I emphatically declare that in all laws contained in the Jewish writings concerning theft, fraud, etc. no distinction is made between Jew and Gentile; that the (Talmudic) legal categories goy, akum (idolater) etc., in no way apply to the people among whom we live.”

In 1967, Prof. Ze'ev Falk said he had disproved the claims of Shahak: “While I dissociate myself from the methods of action of Dr. Israel Shahak, who invented the case of a Gentile who was not given treatment on the Sabbath, it was this fiction that led Chief Rabbi Unterman to issue a ruling permitting the violation of the Sabbath in order to save the life of a Gentile.”

Despite the religious controversy, Shahak published his account of the religiously-denied telephone in the first chapter of Jewish History, Jewish Religion (1994), and said that “neither the Israeli, nor the diaspora rabbinical authorities ever reversed their ruling that a Jew should not violate the Sabbath in order to save the life of a Gentile. They added much sanctimonious twaddle to the effect that, if the consequence of such an act puts Jews in danger, the violation of the Sabbath is permitted, for their sake.”

In 2008, seven years after Shahak’s death, the controversy of religious interpretation continued when Rabbi Shmuley Boteach doubted the veracity of Shahak’s report of Jewish injustice against a non-Jew: “From the beginning, the story was curious. What prohibition could there possibly be, in allowing someone else to use one’s phone on the Sabbath?” In support, he cited Eli Beer, the chief coordinator of Israel’s volunteer ambulance service (1,100 medical personnel, 60 per cent Orthodox), who said, “If someone would say we won’t save a non-Jewish life on the Sabbath, he is a liar. If he is Jewish, Christian, or Muslim we save everyone’s life on any day of the year, including the Sabbath and Yom Kippur, and I have done so myself. Indeed, as an Orthodox Jew it is my greatest honor to save the life of a non-Jew, and I would violate any of the Jewish holy days to do so.

Jewish History, Jewish Religion: The Weight of Three Thousand Years

In 1994, Shahak published Jewish History, Jewish Religion: The Weight of Three Thousand Years, about Jewish fundamentalism; as described by history professor Norton Mezvinsky, at Central Connecticut State University, Jewish History, Jewish Religion is a:

Scathing attack upon Classical Judaism and its more modern outgrowth, Orthodox Judaism. . . . As a lover of prophetic Judaism and as a disciple of Spinoza, Shahak, in a learned and rational manner, condemned the parochialism, racism, and hatred of non-Jews, which too often appeared in the Judaism that developed during and after the Talmudic period, and which, to a goodly extent, still exists.

The American intellectuals Gore Vidal and Edward Said each wrote an Introduction to an edition of Jewish History, Jewish Religion. Shahak proposes that the history of most nations initially is ethnocentric, but that, in time, they evolve socially, through a period of critical self-analysis, to incorporate other social perspectives. Moreover, that, by the Age of Enlightenment, Jewish emancipation was a dual liberation, from Christian anti-Semitism and from a traditional Jewish rabbinate, and their “imposed scriptural control”. The journalist Robert Fisk said that Shahak's examination of fundamentalist Jewish religious tradition was invaluable:

concludes that “there can no longer be any doubt that the most horrifying acts of oppression in the West Bank are motivated by Jewish religious fanaticism.” He quotes from an official exhortation to religious Jewish soldiers about Gentiles, published by the Israeli army's Central Region Command, in which the chief chaplain writes: “When our forces come across civilians during a war, or in hot pursuit, or a raid, so long as there is no certainty that those civilians are incapable of harming our forces, then, according to the Halakhah (the legal system of Classical Judaism) they may and even should be killed . . . In no circumstances should an Arab be trusted, even if he makes an impression of being civilised. . . . In war, when our forces storm the enemy, they are allowed, and even enjoined, by the Halakhah to kill even good civilians, that is, civilians who are ostensibly good.”

Moreover, Werner Cohn, of the University of British Columbia, said that Shahak was making “grotesque charges” and that specific passages in Jewish History, Jewish Religion are without foundation:

Dr. Shahak is full of startling revelations, if that is the word, about Jewish history and the Jewish religion. None of those I was able to check had any foundation . . . some are just funny. He says (pp. 23–24) that “Jewish children are actually taught” to utter a ritual curse when passing a non–Jewish cemetery. He also tells us (p. 34) that “both before and after a meal, a pious Jew ritually washes his hands . . . On one of these two occasions he is worshiping God . . . but on the other he is worshiping Satan. . . .”

Reception

As a public intellectual, Israel Shahak was accused of fabricating the incidents he reported, of blaming the victim, of distorting the normative meaning of Jewish religious texts, and of misrepresenting Jewish belief and law. Paul Bogdanor, said that Shahak “regaled his audience with a stream of outrageous libels, ludicrous fabrications, and transparent hoaxes. As each successive allegation was exposed and discredited, he would simply proceed to a new invention.” Nonetheless, Ari Alexander, co-founder of the Children of Abraham Organization for Jewish–Islamic dialogue, said that, despite the use Shahak’s works by neo-Nazis and anti-Israel organisations in Arab countries:

The texts that Shahak cites are real (though Shahak’s sporadic use of footnotes makes it difficult to check all of them). Often-times, the interpretation of these texts is debatable, and their prominence in Judaism negligible, but, nonetheless, they are part of Jewish tradition, and, therefore, cannot be ignored.

Accusations of being an anti-Semite were among the responses to Shahak’s works about Judaism and the Talmud. In that vein, in The Talmud in Anti-Semitic Polemics, the Anti-Defamation League (ADL) listed Prof. Israel Shahak as one of four authors of anti-Semitic polemics, and Bogdanor said that in his works, Shahak was “recycling Soviet anti-Semitic propaganda.” Werner Cohn said, “without question, he is the world’s most conspicuous Jewish anti-Semite. . . . Like the Nazis before him, Shahak specialized in defaming the Talmud. In fact, he has made it his life’s work to popularize the anti–Talmud ruminations of the eighteenth-century German anti-Semite, Johann Eisenmenger.

Moreover, Emanuele Ottolenghi said that Jews, such as Prof. Israel Shahak argues act as enablers for anti-Semites, because the rhetoric of anti-semitic Jews plays a “crucial role . . . in excusing, condoning, and — in effect — abetting anti-Semitism.” In his opinion, “Anti-Semites rely on Jews to confirm their prejudice: If Jews recur to such language, and advocate such policies, how can anyone be accused of anti-Semitism, for making the same arguments? . . . The mechanism through which an anti-Semitic accusation becomes respectable once a Jew endorses it is not limited to Israel’s new historians. . . . Israel Shahak made the comparison between Israel and Nazism respectable — all the while describing Judaism according to the medieval canons of the blood libel.

Likewise, in agreement with Ottolenghi, the journalist Dan Rickman said that “Shahak ignores aspects of the sources. Further, through overstating his case, his analysis fits into anti-Semitic traditions of such accusations against the Talmud. Copies of the Talmud have been burned, and the text of the Talmud that is studied today is still heavily censored. Shahak's view that chauvinism in these sources in any way ‘justifies’ anti-Semitism is also very troubling. However, I do believe that his trenchant critique of Judaism is, tragically, not without some force. The contemporary situation is that we do see some modern Orthodox rabbis utilise xenophobic sources in modern rulings. Orthodox rabbis in organisations such as Rabbis for Human Rights are sadly the exception rather than the rule.

Death

At his death in 2001, Israel Shahak was the subject of tribute and criticism; the history lecturer, Prof. Haim Genizi, said that “Shahak’s extreme anti–Israeli statements were welcomed by the PLO, and widely circulated in pro–Arab circles”, in detriment to the interests of the State of Israel. In the memoir, To Be an Arab in Israel (1975), the Palestinian poet Fouzi El-Asmar said that Shahak was a “remarkable and outstanding individual.” Gore Vidal, author of a Foreword to the 2005 edition of Jewish History, Jewish Religion, said Shahak was “the latest, if not the last, of the great prophets”, regarding the influence of religion upon the civil law of society. Norton Mezvinsky, said that his friend and collaborator was a “a rare intellectual giant and a superior humanist”; in that vein, Edward Said said that Shahak was “a very brave man who should be honored for his services to humanity.”

Christopher Hitchens considered Shahak a “dear friend and comrade . . . a brilliant and devoted student of the archaeology of Jerusalem and Palestine”, who, “during his chairmanship of the Israeli League for Human and Civil Rights, set a personal example that would be very difficult to emulate.” Alexander Cockburn described Shahak the intellectual, the “tireless translator and erudite foot-noter . . . a singular man, an original.” Allan C. Brownfeld, of the American Council for Judaism, recalled the humanist who actively opposed “racism and oppression in any form and in any country”; that Shahak possessed a “genuinely prophetic Jewish voice, one which ardently advocated democracy and human rights.” In obituary, the journalist Elfi Pallis recalled Shahak the political activist, as essentially “an old-fashioned liberal” in priciple, thought, and action. Moreover, Michel Warschawski said that Israel Shahak was “the last Israeli liberal”, who was “above all, one of the last philosophers of the eighteenth-century school of enlightenment, rationalism, and liberalism, in the American meaning of the concept.”

Selected bibliography

Main article: Israel Shahak bibliography
  • Israel Shahak, (ed.), The Non-Jew in the Jewish State; a collection of Documents, Jerusalem, 1975
  • Israel Shahak (ed), Begin & Co as they really are, Glasgow 1977
  • Israel Shahak and Noam Chomsky, Israel's Global Role: Weapons for Repression (Studies in Geophysical Optics and Remote Sensing), Association of Arab-American University Graduates, Inc., April 1982, paperback, ISBN 0-937694-51-7
  • Israel Shahak, Israel's Global Role : Weapons for Repression (Special Reports, No. 4), Association of Arab-American University Graduates, 1982, paperback
  • Israel Shahak, (ed.), The Zionist Plan for the Middle East (a translation of Oded Yinon’s “A Strategy for Israel in the Nineteen Eighties” or the "Yinon Plan" , Association of Arab-American University Graduates, Inc., October 1982, paperback, ISBN 0-937694-56-8
  • Israel Shahak, Jewish History, Jewish Religion: The Weight of Three Thousand Years: Pluto Press, London, 1994, ISBN 978-0-7453-0819-7; Pluto Press, London, 2008, ISBN 978-0-7453-2840-9
  • Israel Shahak, Open Secrets: Israeli Foreign and Nuclear Policies, Pluto Press, London, 1997
  • Israel Shahak and Norton Mezvinsky, Jewish Fundamentalism in Israel (Pluto Middle Eastern Series), Pluto Press (UK), October, 1999, hardcover, 176 pages, ISBN 0-7453-1281-0; trade paperback, Pluto Press, (UK), October, 1999, ISBN 0-7453-1276-4; 2nd edition with new introduction by Norton Mezvinsky, trade paperback July, 2004, 224 pages

Notes

  1. ^ Warschawski (2001).
  2. Adams (2001). "Born in 1933 into a cultured Jewish family in Warsaw,".
  3. "'The Life of Death': An Exchange" By Israel Shahak, (with a) Reply by Timothy Garton Ash, The New York Review of Books, Volume 34, Number 1, 29 January 1987. Quote from Shahak: "I was born in Warsaw and was in the Warsaw Ghetto almost till the end;"
  4. Pallis (2001). “After setbacks — he was rejected as 'too weedy' when he volunteered for a kibbutz — he became a model citizen.”
  5. ^ Pallis (2001).
  6. ^ Adams (2001).
  7. ^ Mezvinsky (2001), p. 11.
  8. Science Citation Index
  9. ^ Hitchens (2001).
  10. ^ Rickman (2009).
  11. Richman, Sheldon L. “Anti-Zionism: Analytical Reflections”. Roselle Tekiner, Samir Abed-Rabbo, and Norton Mezvinsky, eds. Amana Books, Brattleboro, Vermont, 1988; Washington Report on Middle Eastern Affairs, June, 1989.
  12. Shahak, Israel and Norton Mezvinsky Jewish Fundamentalism in Israel (2004 ed.), p. xxi.
  13. Rickman, Dan. '[The Guardian (2009)
  14. ^ Tom Segev, 1967: Israel, the War, and the Year that Transformed the Middle East, Macmillan Publishers, 2007, pp. 99-100, ISBN 1429911670, 9781429911672 .
  15. Bogdanor (2006), p. 121.
  16. ^ Boteach (2008).
  17. "In memory of Lord Jakobovits - A Sage in the Tradition of the Prophets", The Times, 1 November 1999.
  18. Jakobovits, Immanuel. A Modern Blood Libel--L'Affaire Shahak, Tradition, Volume 8, Number 2, Summer 1966.
  19. Schwartz (2002), p. 19.
  20. Jakobovits (1966), p. 59.
  21. Schwartz, Richard H. https://books.google.com/books?id=7raS2sHgjO8C&pg=PA19 Judaism and Global Survival, Lantern Books rev.ed. 2001 pp.19-20.
  22. Falk (1967), pp. 47–53.
  23. Shahak (1994), pp. 4-5.
  24. In Memoriam: Israel Shahak (1933-2001) By Norton Mezvinsky, Washington Report on Middle East Affairs, August/September 2001, page 11
  25. Werner Cohn: What Edward Said knows accessed 15 June 2012.
  26. Hitchens (1997), p. xi.
  27. Fisk (1997).
  28. ^ Cohn (1994), pp. 28–29.
  29. “So now, one can read quite freely — and Jewish children are actually taught — passages such as that, which commands every Jew, whenever passing near a cemetery, to utter a blessing if the cemetery is Jewish, but to curse the mothers of the dead if it is non—Jewish.” Jewish History, Jewish Religion: The Weight of Three Thousand Years (1994), pp. 23–24.
  30. “Other prayers or religious acts, as interpreted by the Cabbalists, are designed to deceive various angels (imagined as minor deities with a measure of independence) or to propitiate Satan . . . both before and after a meal, a pious Jew ritually washes his hands, uttering a special blessing. On one of these two occasions he is worshiping God, by promoting the divine union of Son and Daughter; but on the other he is worshiping Satan, who likes Jewish prayers and ritual acts so much that, when he is offered a few of them, it keeps him busy for a while, and he forgets to pester the divine Daughter.” Jewish History, Jewish Religion: The Weight of Three Thousand Years (1994), p. 34.
  31. Jakobovits (1966).
  32. Bogdanor (2006), p. 119.
  33. Alexander, Ari. "Israel and Anti-Gentile Traditions", MyJewishLearning.com. Accessed 13 June 2010.
  34. Bogdanor (2006), p. 122.
  35. Cohn (1995), p. 18.
  36. Ottolenghi (2006).
  37. Genizi (2002), p. 94.
  38. El-Asmar (1975), p. 138.
  39. Cockburn (2001).
  40. Brownfeld (2001), p. 71.

References

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