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Diversity Macht Frei
August 10, 2016
One of the amusing similarities between Muslims and Jews is the delusional belief each of them has that they have somehow acted as the linchpin around which most of history has revolved. The 1001 Muslim inventions exhibition (link) has toured the world in a vain attempt to convince us that Muslim “civilisation” isn’t the sad, miserable failure that it is.
Jews engage in a similarly vainglorious rewriting of history, claiming credit for just about every worthwhile innovation the world has ever seen. If it wasn’t a Jew behind it, they say, it must have been someone with Jewish blood or it must have depended on some prior “Jewish invention”.
Here, however, the Jewish historian Yuval Noah Harari finally admits the truth: Jews have played a very minor role in history.
Though many Israelis are convinced that the history of the human race revolves around Judaism and the Jewish people, in truth, Judaism has played a relatively minor role in the annals of our species. Unlike such universal religions as Christianity, Islam and Buddhism, Judaism is a tribal creed. It focuses on the fate of one small nation and one tiny land, and has little interest in the fate of all other people and all other countries. For example, it cares little about events in China or about the people of New Guinea. It is no wonder, therefore, that its historical role was limited.
It is certainly true that Judaism begot Christianity, and influenced the birth of Islam – two of the most important religions in history. However, the credit for the global achievements of Christianity and Islam, as well as the guilt for their many crimes, belongs to the Christians and Muslims themselves, rather than to the Jews. Just as it would be unfair to blame Judaism for the mass killings of the Crusades (Christianity is 100 percent culpable), so also there is no reason to credit Judaism with the critical Christian idea that all human beings are equal before God (an idea that stands in direct contradiction to Jewish orthodoxy).
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This idea may shock and annoy many Israelis, who are educated to think that Judaism is the central hero of human history. Israeli children usually finish 12 years of school without receiving any clear picture of global historical processes. Though they learn about the Roman Empire, the French Revolution and World War II, these isolated jigsaw pieces do not add up to any overarching narrative. Instead, the only coherent story offered by the Israeli school system begins with the Hebrew Bible, continuous to the Second Temple era, skips to various Jewish communities in the Diaspora, and culminates with the rise of Zionism, the Holocaust, and the establishment of the State of Israel. Most students leave school convinced that this must be the main plotline of the entire human story. For even when pupils hear about the Roman Empire or the French Revolution, the discussion in class focuses on the way the Roman Empire treated the Jews or on the legal and political status of Jews in the French Republic. People fed on such a historical diet have a very hard time digesting the idea that Judaism in fact had relatively little impact on the world as a whole.
He admits that the only moral innovation Judaism provided was to take what were previously universal ethical guidelines and restrict them to members of an in-group only. In other words, Jews developed an ethical code based on racial discrimination.
Many biblical laws copy rules that were accepted in Mesopotamia, Egypt and Canaan centuries and even millennia prior to the establishment of the kingdoms of Judah and Israel. If biblical Judaism gave these laws any unique twist, it was by turning them from universal rulings into tribal codes aimed primarily at the Jewish people.
Jewish morality was initially shaped as an exclusive tribal affair, and remained so to some extent until the 21st century. The Bible, the Talmud and many though not all rabbis maintained that the life of a Jew is more valuable than the life of a gentile, which is why, for example, Jews are allowed to desecrate the Shabbat in order to save a Jew from death, but are forbidden to do so if it is merely to save a gentile (Babylonian Talmud, Yoma, 84:2).
Some Jewish sages argued that even the famous commandment “Love your neighbor as yourself” refers only to Jews, and there is no commandment to love gentiles. Indeed, the original text from Leviticus says: “Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself” (Leviticus 19:18), which raises the suspicion that “your neighbor” refers only to members of “your people.”
