In today’s NYT, Roger Cohen urges Israel to becomes more like an “ordinary” country by abandoning “Israeli exceptionalism.”
“The Middle East has changed. So must Israel. ‘Never again’ is a necessary but altogether inadequate way of dealing with the modern world,” says Cohen. Even though he acknowledges that “some of Israel’s enemies contest its very existence,” he argues that most of Israel’s neighbors seek come kind of more or less rational accommodation of interests, and Israel can join them if only it stops thinking of itself as exceptional.
On a purely empirical level, one could point out that Israel (and Jewish) exceptionalism is at least understandable as the result of the exceptional nature of anti-Semitism itself, which stands out like a mountain among the foothills or ordinary group and tribal prejudices. Polls have revealed widespread anti-Semitism in Malaysia and Indonesia, which have almost no Jews, and even a degree of it in Japan, which also has a negligible number.
But to give up exceptionalism would be to give up the idea of Jewish chosenness, the identity that has kept this people together when other, more numerous peoples, some sharing some characteristics of the Jews, have dissolved or been absorbed by conquerors. Even when Jews tried to escape their identity and merge into the surrounding society, as Spain’s conversos tried to do, the surrounding society ultimately wouldn’t let them. Of course, some of the conversions were real; but they didn’t “erase” Jewish identity, even if in some cases it took generations for that identity to be rediscovered.
At a non-empirical level, Christians and Jews alike recognize that the Jews are not held together by their own efforts or identity alone. “Chosenness” makes no sense as a secular concept, and atheist Jews are capable of puzzling endlessly over what makes Jews so special if there is no God.
There is no answer to this question, of course: only the persistence of an exceptionalism that cannot be explained by any secular means.