Analysis from Israel

It’s ironic that Amos Yadlin expounded his proposal for a unilateral Israeli withdrawal from much of the West Bank just one day before the bodies of three kidnapped Israeli teens were found there. Yadlin is one of Israel’s most respected former senior defense officials; aside from his record as a senior air force officer and head of Military Intelligence, he has scrupulously eschewed hyperbolic partisan attacks on Israel’s political leadership of the kind that have disenchanted mainstream Israelis with many of his colleagues. Yet he appears to share another of his colleagues’ fatal flaws–a complete inability to imagine that the security status quo could ever change.

Yadlin’s proposal has many problems; David M. Weinberg of the Begin-Sadat Center ably analyzed several of them yesterday’s Israel Hayom. But the one I found most astounding was one Weinberg didn’t address: Yadlin’s assertion that, having defeated terror, Israel could now afford to quit much of the West Bank.

It’s certainly true that Israel defeated the second intifada (2000-05), and some of the tactics it used, like the security barrier, would remain in place under a partial pullout like Yadlin proposes. But Israel’s most important counterterrorism tactic was boots on the ground: In 2002, the Israel Defense Forces effectively reoccupied most of the areas vacated over the previous decade under the Oslo Accords, and they never really left again. This enabled Israel to do the daily grunt work of counterterrorism: arresting suspects, interrogating them for leads, seizing weapons stockpiles, and so forth. As I’ve explained before, this ongoing effort is what ultimately dried up a supply of recruits that once looked limitless: Only when the likelihood of being arrested or killed became too high did terror become an unattractive proposition to most Palestinians.

Thus the minute the IDF departs, so will the crucial factor that has restrained terror over the last decade. And terrorist organizations will respond by escalating their activity. After all, as the Palestinians’ enthusiastic support for the teens’ abduction amply shows, their motivation to commit attacks hasn’t declined; what has declined is only their ability to do so.

But once Israel has withdrawn fully from the territory–not a mere troop redeployment as in the 1990s, but a full-scale evacuation, including the dismantling of settlements–it will be powerless to launch the kind of prolonged counterterrorism operations needed to suppress renewed terror: Anything more than brief incursions will become politically untenable, just as it has in evacuated Gaza.

Yet Yadlin appears incapable of imagining a recurrence of the second intifada’s deadly terror, which killed more than 1,000 Israelis, most of them civilians. As far as he’s concerned, we’ve defeated terror; now it’s safe to withdraw.

This echoes former Mossad chief Meir Dagan’s assertion in January that since “there is no eastern front” right now, Israel can safely withdraw from the Jordan Valley. The eastern front, as I noted last week, is now back in spades, revived by the Islamic State’s takeover of large swathes of Iraq. Dagan’s mistake was that he couldn’t imagine the possibility of such a change: As far as he was concerned, the eastern front was gone, so it would stay gone.

Both men exemplify a problem common to many defense professionals: They understand military tactics and capabilities, but they’re no better than anyone else–and often worse–at predicting political developments. Dagan was blind to the possibility that Syria’s civil war and the jihadi groups it spawned could affect Iraq’s stability, and perhaps even Jordan’s, while Yadlin seems blind to the possibility that an Israeli withdrawal from the West Bank could spark a resurgence of terror.

That’s why defense officials’ policy recommendations should always be treated skeptically. Making good policy requires an ability to imagine the likely consequences of both your own actions and those of other players. And defense professionals, at least in Israel, seem to be sadly lacking in that ability.

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‘We need to talk’ about the role of non-Orthodox movements

The Jewish Federations of North America are holding their annual General Assembly this week under the title “We Need to Talk,” with “we” meaning Israel and the Diaspora. In that spirit, let’s talk about one crucial difference between the two communities: the role of the non-Orthodox Jewish movements. In America, these movements are important to maintaining Jewish identity, something Israelis often fail to understand. But in Israel, they are unnecessary to maintaining Jewish identity—something American Jews frequently fail to understand.

A 2013 Pew Research poll found that by every possible measure of Jewish identity, American Jews who define themselves as being “of no religion” score significantly worse than those who define themselves as Reform or Conservative Jews. For instance, 67 percent of “Jews of no religion” raise their children “not Jewish,” compared to just 10 percent of Reform Jews and 7 percent of Conservative Jews. Only 13 percent give their children any formal or informal Jewish education (day school, Hebrew school, summer camp, etc.), compared to 77 percent of Conservative Jews and 48 percent of Reform Jews. The intermarriage rate for “Jews of no religion” is 79 percent, compared to 50 and 27 percent, respectively, among Reform and Conservative Jews.

Indeed, 54 percent of “Jews of no religion” say being Jewish is of little or no importance to them, compared to just 14 percent of Reform Jews and 7 percent of Conservative Jews, while 55 percent feel little or no attachment to Israel, compared to 29 percent of Reform Jews and 12 percent of Conservative Jews. And only 10 percent care about being part of a Jewish community, compared to 25 and 40 percent, respectively, of Reform and Conservative Jews.

Granted, the non-Orthodox movements haven’t done very well at transmitting Jewish identity to subsequent generations; Orthodoxy is the only one of the three major denominations where the percentage of 18- to 29-year-olds isn’t significantly lower than the percentage of people over 50. Nevertheless, these movements do vastly better than “Jews no religion,” which, for most non-Orthodox Jews, is the most likely alternative. Not surprisingly, any Jewish identity is better than none.

Yet the picture is very different among secular Israeli Jews, the closest Israeli equivalent to “Jews of no religion.” The vast majority marry other Jews, if only because most of the people they know are Jewish. Almost all raise their children Jewish because that’s the norm in their society (fertility rates are also significantly higher). More than 80 percent consider their Jewish identity important. Most obviously care about Israel, since they live there. And because they live there, they belong to the world’s largest Jewish community, whether they want to or not.

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