After the Halle synagogue shooting on Yom Kippur, there were the usual outpourings of condemnation, pavement flowers for the victims, feel-good statements of support. In response, the German government swiftly promised "more security."
The synagogue shooting followed days after a knife-wielding Syrian tried to enter Berlin's Neue Synagogue. Elsewhere a brick was thrown at the head of a Hebrew-speaking woman. Two rabbis were also recently assaulted, exacerbating Germany's embarrassment.
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Unfortunately, "more security" is not a policy but a Band-Aid measure. Paradoxically it reinforces the perception that Jews are peripheral to German society, which I have written about previously.
More security for synagogues, while essential, raises the question of whether Jews can really be part of mainstream Germany. More security means more of a fortress type of community defined by fear.
Additionally, German authorities have advised Jews to publicly hide their identities, avoiding wearing Star of David necklaces, affixing mezuzot inside doorposts, etc.
Jewish communities were recorded living along the Rhine nearly 2,000 years ago in relative harmony. As pagan Germanic tribes gradually adopted Christianity from the fifth to the eighth century, anti-Jewish conspiracy theories that encouraged violence and massacres ensued, especially in the 11th century. These theories, including accusations of well poisoning and causing the Black Death, became so entrenched in the folklore and national narrative that they even transcended the ideals of the Enlightenment that swept across Europe. Rational thought and scientific progress that were central to the Enlightenment did not change the deeply embedded anti-Semitic attitudes. The fact that Jews in Germany were exemplary citizens, later winning some 20% of Germany's Nobel prizes though less than 0.75% of its population, indicates that anti-Semitism was very deeply entrenched in the culture.
Initially, post-Holocaust Germany somewhat muted its overt anti-Semitism, but over the last two decades, anti-Semites became emboldened, with former taboos swept aside.
Germany's guilt about the Holocaust has been expressed in various ways, such as building synagogues, but Germany also projected its guilt onto Israel, which takes the traditional role of the Jew for today's Germany.
It is therefore puzzling that despite a minuscule Jewish population of about 100,000 in a country of 82 million, German government figures indicate that 40% of Germans espouse anti-Semitic attitudes, and the numbers continue to rise.
Management of anti-Semitism has never been effective. Measures such as more security and banning Nazi salutes do not change attitudes, which are the crux of the problem. New creative ways to ensure eradication need to be considered. "More security" needs to be the point of departure, not the destination.
What is needed are bold creative ways to set a new path that will change attitudes. Some initiatives that could be considered that reflect Germany's unique position in Jewish history:
- German schools must introduce compulsory introductory courses explaining Jewish history and culture with special reference of contributions to Germany.
- Hebrew, a classical language, should join the two other classical languages, Latin and Greek, offered at universities.
- The basics of Jewish festivals should be explained. Some, like Tu B'shevat (the new year of the trees) resonate strongly with the current concern for saving the environment.
- Churches need to teach children and adults that replacement theology in any form is not the Christian dogma of the present time. Churches must clarify without ambiguity that such theology has been the basis of pogroms, expulsions, conspiracy theories, and discrimination and has no place in today's Germany.
- Schoolchildren need to learn that Jesus was a practicing Jew and the popular curse word "Jew" actually profanes Jesus, which is unchristian.
- The history and development of Israel need to be taught with special reference to its legal, historical and moral foundations.
- Community involvement including public participation at festivals such as Sukkot and Hanukah should be encouraged. Just days ago, I saw a police station in Australia with a big sign on the pavement: "Wishing you l'shanah tovah [a good new year] 5780 and well over the [Yom Kippur] fast!" Walking past two policewomen, they smiled and wished me a happy new year. Why not in Germany?
A bold initiative that goes beyond "more security" is urgently required if Germany wishes to seriously take the lead in reversing anti-Semitism in Europe. Jews also need to be cautious about not defining themselves in terms of anti-Semitism.
This would involve community and religious leaders, educators, anthropologists, sociologists, social psychologists, and others to formulate a workable roadmap that would finally reverse the ongoing trends. Instead of grim-faced German political leaders time and again expressing shame at the latest anti-Semitic assaults, let them express delight with Jews at a Shabbat dinner, dipping apples in honey for the new year, or enjoying a meal in a sukkah.
Thinking outside the box is now urgently required to stem the tide.
Would such initiatives take time? Yes. Are they doable? Yes. Is there political will to eradicate, not manage, anti-Semitism? Perhaps.
