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One
War: Earth of Brass
But if ye will not hearken unto me,
and will not do all these commandments . . .
I will break the pride of your power;
and I will make your heaven as iron,
and your earth as brass.
—Leviticus 26:14, 19
Spring is a fleeting season in Israel. Fresh from the winter rains, hills and pastures are cloaked in a lushness that passes quickly. Wild flowers burst into a riot of color, then vanish, and the desert, momentarily brushed with a tint of green from wisps of new grass, lies burnished again by a relentless sun. The sky takes on its summer tone of cloudless, pastel blue. Not a drop of rain will fall again until November.
In the spring, Israel marks a double holiday divided by a dramatic shift in moods, two days in a row fixed in the Hebrew calendar to observe the sorrow of war and the joy of rebirth. First comes the Day of Remembrance to honor the country’s fallen soldiers, a solemn, moving, mournful time. Then, at sundown, the sadness is cast aside and the streets come alive in a festive air as Independence Day begins; the Israelis who have spent the daylight hours in cemeteries form circles in the streets and dance into the night. The main thoroughfares become great promenades for strolling couples and clusters of teenagers; parking lots are floodlit and bathed in music; across makeshift counters, grilled Middle Eastern delicacies and games of chance are offered. And the next morning many go into the brief abundance of spring for picnics and songs and storytelling with their old army friends from the 1948 War of Independence, the 1956 Sinai Campaign, the Six-Day War of 1967, the War of Attrition with Egypt in 1969–71, the Yom Kippur War of 1973, the Lebanon wars of 1982 and 2006, or the Gaza wars that began in 2008.
Nearly 25,000 Israeli deaths from a dozen wars and intifadas have scarred the landscape of this ancient land. The gravestones on Mount Herzl, the military cemetery at the edge of Jerusalem, are marching down the terraced hillside, cutting into the forest that was planted by Jewish pioneers as a gesture of reclaiming faith and return.
This hillside is where the journey into Arab-Jewish attitudes must begin, for war is the soil that nourishes those tangled weeds of hatred. All that happens in men’s minds here happens on the ground of war—all the toughness, all the gentleness, all the fear, all the longing, all the shrinking back in anger, and all the reaching out in hope. War has hardened and softened, embittered and mellowed. Even during peaceful intervals its presence can be felt, scratching at the soul of Jerusalem.
For both Jews and Arabs, war has produced its own sorrow and glorification. The Jews have confronted it mostly through combat, mourning their dead, nursing their wounded, extolling their heroes, praying for peace and victory. The process of war has become a business with budgets and economists and scientists; it brings serious pleasure to some and provides an outlet for cruelty. Battle has its thrills as well as its regrets. But somehow war has not generated the lust in Israeli Jews that it has among some other peoples at other times. When it comes, it does not arrive with the clamor of stirring oratory or the jingoistic exhortations to conquer all. It comes instead with a quiet strain of melancholy.
War has not been precisely the same experience for the Arabs. In those countries that have sent their armies against Israel again and again, the battle has not consumed the entire nation as it has for the Jews: Each Arab country has been large enough to absorb defeat. But the dead have included many more civilians than in Israel; Arab industry has been wrecked more thoroughly by a skillful Israeli air force, etching deeply in Arab minds the image of Israel as a rabid juggernaut bent on grinding up and taking over Arab lands. In addition, the battle has been given religious connotation through the Islamic concept of jihad, or holy war against the infidel. And as Israeli peace activists lament, the Arab side has lacked a parallel peace movement. War, it seems, is integral to the conduct of human affairs. To speak or to act against it requires the courage of an Anwar Sadat, who then pays the price of his life, or the subtlety of a King Hussein, who survives as long as he takes only half steps.*
For many of the Palestinian Arabs who live, or once lived, between the Jordan and the Mediterranean, war has meant something else: displacement from their home villages. That has been their central experience of war; except for those who have been struck directly by Israeli planes or naval vessels while in refugee camps in Lebanon or in the Gaza Strip, for example, most have not been touched by actual combat. War has come to them not as a clap of thunder, suddenly destroying, but as a corrosive cause that eats within. Their sorrow and glorification follow a different formula—a sorrow in defeat and a glorification in resistance. A young lad from a West Bank refugee camp who goes off to join the guerrillas of the Palestine Liberation Organization stirs mixed feelings among his family and friends—a dread of loss to his parents in many cases, a heroic portrait among his peers.
The enormous impact of war on Arab and Jewish perceptions of each other and of their own positions in the conflict was documented by a 1981 study of eleven-year-old children in Israel and the West Bank. Although both groups of youngsters expressed intense patriotism and loyalty to their own sides, the Palestinian Arabs saw their struggle in an idealistic, romantic light, whereas the Israeli Jews gave war a pragmatic connotation. Nearly all the Arab children—94 percent—said that war was good if you defeated your enemy; the Jewish youngsters were divided, with 53 percent agreeing that war was justified by victory. Among a sample of American youngsters used as a control group, only 35 percent saw virtue in war.
More accord between the Arab and Jewish children was revealed on other points, however. A large majority within both groups believed that war was always necessary (81 percent of the Arabs, 71 percent of the Jews, and 54 percent of the Americans). High levels of anxiety were found among both the Arab and Jewish children, with the Jews fearing terrorist attacks, that “father will be called up for reserve duty,” and that “father won’t return home.” The West Bank Arabs expressed the worry that their fathers would be arrested or their houses demolished by Israeli authorities, a standard technique used against the families of those branded as terrorists.
At eleven o’clock on the morning of the Day of Remembrance, sirens sound to honor the dead, and all of Israel comes heavily to a halt. Downtown in West Jerusalem, cars pull over, their drivers and passengers climb out and stand at attention, pedestrians stop in their tracks, storekeepers pause behind their counters, and the man who sells newspapers at the corner of King George and Ben Yehuda Streets interrupts his lilting call, falling silent while the sirens wail. In classrooms, children stand at their desks. In offices and factories, in fields and hospitals, Israelis are joined for two minutes in suspended reflection and homage, a rare moment of concord in a common grief.
On Mount Herzl, thousands of mourners move slowly through the cemetery gates in a broad river of sadness, their faces sculptures of suffering. They carry wreaths, bouquets, or small clusters of wild flowers they have picked along the way. They or their fathers have come to this place from Poland and Yemen, Morocco and Greece, Argentina and Belgium, India and the United States—scholars with soft hands, farmers with hard hands, wealthy and poor, men who pray and men who don’t, mothers and fathers and brothers and sons and sisters and wives and friends of those who lie in the graves. All of Israel is here, every piece of the mosaic. There is an old, weathered man who saw the earliest days before the state. There is a delicate girl in army uniform sitting on an old gravestone, touching it with her hand, weeping without tears for a father she scarcely knew. There are small children who abandon their frolicking amid the heaviness, not knowing exactly why.
When the sirens sound, the flow of mourners shuffles to a stop, and the people stand in dignity and sorrow, held in their private thoughts, their flowers by their sides, as the sirens’ solemn note holds high, then slides and wails down and dies. And the people move forward again, dividing as they go along the pathway into the sections of the cemetery devoted to their respective wars. A salute is fired, a bugle sounds, an army rabbi moves from grave to grave to chant the melancholy prayer for the dead. A weeping mother stretches facedown on the long tombstone of her son; she clutches at it and cries some mangled words as if grabbing and calling to him to come back. The father stands stooped, then bends to put a hand on her shoulder.
