THE INVENTION OF THE JEWISH PEOPLE

The Invention of the Jewish People (Hebrew: ? , Matai veech humtza haam hayehudi?, literally When and How Was the Jewish People Invented?) is a study of the historiography of the Jewish people by Shlomo Sand, Professor of History at Tel Aviv University. It has generated a heated controversy.[1][2][3][4][5][6] The book was in the best-seller list in Israel for nineteen weeks.[7] It was reprinted three times when published in French (Comment le peuple juif fut invent, Fayard, Paris, 2008). In France, it received the "Prix Aujourd'hui", a journalists' award given to a non-fiction political or historical work.[8] An English translation of the book was published by Verso Books in October 2009.[9] The book has also been translated into German, Italian, Portuguese, Arabic, and Russian, and as of late 2009 further translations were underway.[10][11][12][13][14][15]The Invention of the Jewish People has now been translated into more languages than any other Israeli history book.[13]

Contents Book summary

Sand began his work by looking for research studies about forcible exile of Jews from the area now bordered by modern Israel, and its surrounding regions. He was astonished that he could find no such literature, he says, given that the expulsion of Jews from the region is viewed as a constitutive event in Jewish history. The conclusion he came to from his subsequent investigation is that the expulsion simply didn't happen, that no one exiled the Jewish people from the region, and that the Diaspora is essentially a modern invention. He accounts for the appearance of millions of Jews around the Mediterranean and elsewhere as something that came about primarily through the religious conversion of local people, saying that Judaism, contrary to popular opinion, was very much a "converting religion" in former times. He holds that mass conversions were first brought about by the Hasmoneans under the influence of Hellenism, and continued until Christianity rose to dominance in the fourth century CE.[16]

Jewish origins
Sand argues that it is likely that the ancestry of most contemporary Jews stems mainly from outside the ancient Land of Israel and that a "nation-race" of Jews with a common origin never existed. Just as most contemporary Christians and Muslims are the progeny of converted people, not of the first Christians and Muslims, Judaism was originally, like its two cousins, a proselytising religion. Many of the present day world Jewish population are descendants of European, Russian and African groups. According to Sand, the original Jews living in Israel, contrary to popular belief, were not exiled following the Bar Kokhba revolt.[16] Sand argues that most of the Jews were not exiled by the Romans, and were permitted to remain in the country. Many Jews converted to Islam following the Arab conquest, and were assimilated among the conquerors. He concludes that the

progenitors of the Palestinian Arabs were Jews.[17] Sand writes that the story of the exile was a myth promoted by early Christians to recruit Jews to the new faith. They portrayed that event as a divine punishment imposed on the Jews for having rejected the Christian gospel. Sand writes that "Christians wanted later generations of Jews to believe that their ancestors had been exiled as a punishment from God."[18]

Jewish peoplehood
Sand's explanation of the birth of the "myth" of a Jewish people as a group with a common, ethnic origin has been summarized as follows: "[a]t a certain stage in the 19th century intellectuals of Jewish origin in Germany, influenced by the folk character of German nationalism, took upon themselves the task of inventing a people "retrospectively," out of a thirst to create a modern Jewish people. From historian Heinrich Graetz on, Jewish historians began to draw the history of Judaism as the history of a nation that had been a kingdom, became a wandering people and ultimately turned around and went back to its birthplace."[16] In this, Sand writes, they were similar to other nationalist movements in Europe at the time that sought the reassurance of a Golden Age in their past to prove they have existed as a separate people since the beginnings of history. Jewish people found theirs in what he calls "the mythical Kingdom of David". Before this invention, he says, Jews thought of themselves as Jews because they shared a common religion, not a common ethnic background.[16]

Return from exile, Zionism

Sand believes that the idea of Jews being obliged to return from exile to the Promised Land was alien to Judaism before the birth of Zionism, and that the holy places were seen as places to long for, not to be lived in. On the contrary, for 2,000 years Jews stayed away from Jerusalem because their religion forbade them from returning until the Messiah came. According to Sand, the ancestry of Central and Eastern European Jews stems heavily from medival Turkic Khazars who were converted to Judaism, a theory which was popularized in a book written by Arthur Koestler in 1976.[19]

Overall intent of the book

Sand explained during a newspaper interview his reasons for writing the book: "I wrote the book for a double purpose. First, as an Israeli, to democratise the state; to make it a real republic. Second, I wrote the book against Jewish essentialism."[20] Sand explained in the same interview that what he means by 'Jewish essentialism' is, in the words of the interviewer, "the tendency in modern Judaism to make shared ethnicity the basis for faith."[20] "That is dangerous and it nourishes antisemitism. I am trying to normalise the Jewish presence in history and contemporary life," Sand said.[20]

Reception
Sand's book has provoked a range of responses from different points of view.

As a work of history
In a commentary published in Haaretz, Israel Bartal, dean of the humanities faculty of the Hebrew University, writes that Sand's claims about Zionist and contemporary Israeli historiography are baseless, calling the work "bizarre and incoherent," and that Sand's "treatment of Jewish sources is embarrassing and humiliating."[21] According to Bartal, "No historian of the Jewish national movement has ever really believed that the origins of the Jews are ethnically and biologically 'pure'." Bartal writes that Sand applies academically marginal positions to the entire body of Jewish historiography and, in doing so, "denies the existence of the central positions in Jewish historical scholarship." Sand, for example, does not mention the fact that, from 2000 onwards, a team of scholars from the Hebrew University of Jerusalem labored on the production of a three-volume study on the history of the Jews of Russia.[22] He adds that "the kind of political intervention Sand is talking about, namely, a deliberate program designed to make Israelis forget the true biological origins of the Jews of Poland and Russia or a directive for the promotion of the story of the Jews' exile from their homeland is pure fantasy."[21] Historian Anita Shapira criticizes Sand for regularly "grab(bing) at the most unorthodox theory" in a field and then stretching it "to the outer limits of logic and beyond" during Sand's survey of three thousand years of history.[23] Shapira says that the Sand's political program makes the book an attempt to "drag history into a topical argument, and with the help of misrepresentations and half-truths to adapt it to the needs of a political discussion."[23] A critic of the book has called it, in part, a recycled version of The Thirteenth Tribe, another book with a controversial thesis on the genesis of the Jewish people published in 1976 by Arthur Koestler. "'The Thirteenth Tribe' was received coolly by critics, and Mr. Sand's repackaging of its central argument has not fared much better," commented Evan R. Goldstein.[19] There is not enough known about the 13th century demography of Eastern European Jews to credibly make as bold a claim as Sand's.[19] In response to criticism of the aspects of the book which deal with history, David Finkel wrote that the book's chapter on 'Mythistory' is "where Sand fully hits his stride. It is not so much Jewish history but rather historiography that's decisive, in other words the history of history, the ways in which and the purposes for which that history came to be written." Finkel argued that Bartal "dispute[d] little of Sands history but focuse[d] on his historiography", and suggested, "doesnt all this precisely prove Sands point? The professional intellectuals, ...have no need for crude myths. Yet this does not prevent every Israeli government, right, center or 'left', through which many of these same intellectuals may rotate as ministers, advisors or spokespersons, from justifying land grabs, settlements and demolition of Palestinian homes all over 'Greater

Jerusalem' under the banner of 'the eternal capital of the Jewish people.'" "[24] Carlo Strenger regards Sand's book as "not a pure work of history". He has written in an opinion piece for Haaretz where he argued that "in fact, it has a clearly stated political agenda. ...It might come as a surprise to some who have not read the book that Sand's goal is to preserve Israel as a democracy with a Jewish character based on a Jewish majority."[7]

As an argument about Jewish identity

Writing in The New Republic, Hillel Halkin calls assertions made in the book "the exact opposite of the truth" and goes on to say that "Believing Jews throughout the ages have never doubted for a moment that they belonged to an am yisra'el, a people of Israelnor, in modern times, have non-believing Jews with strong Jewish identities. It is precisely this that constitutes such an identity. Far from inventing Jewish peoplehood, Zionism was a modern re-conceptualization of it that was based on its long-standing prior existence."[25] British historian Simon Schama, reviewing the book in the Financial Times, argued that Sand misunderstands Jews in the diaspora, specifically, that he thinks that "the Khazars, the central Asian kingdom which, around the 10th century, converted to Judaism have been excised from the master narrative because of the embarrassing implication that present day Jews might be descended from Turkic converts."[26] Schama pointed out that, on the contrary, when he was a child, "the Khazars were known by every Jewish girl and boy in my neck of Golders Greenery and further flung parts of the diaspora, and celebrated rather than evaded."[26] The uncritical assumption "that all Jews are descended lineally from the single racial stock of ancient Hebrews" is "a position that no one who has thought for a minute about the history of the Jews would dream of taking,"[26] Schama goes on, "Sand's sense of grievance against the myths on which the exclusively Jewish right to full Israeli immigration is grounded is one that many who want to see a more liberal and secular Israel wholeheartedly share. But his book prosecutes these aims through a sensationalist assertion that somehow, the truth about Jewish culture and history, especially the 'exile which never happened', has been suppressed in the interests of racially pure demands of Zionist orthodoxy. This, to put it mildly, is a stretch."[26] The review went on to make other criticisms of the book. Sand responded to Schama's critique on his website by summarising the methodology used: "one of the most effective techniques adopted to ridicule or marginalize ones ideological opponents is to create a caricatured and extreme version of their thesis. Some Zionist historians have become past masters with such methods and Simon Schama seems to want to emulate them in his review of my book."[27] British historian and author Sir Max Hastings, in his review for the Sunday Times, writes that Sand "rightly deplores the eagerness of fanatics to insist upon the historical truth of events convenient to modern politics, in defiance of evidence or probability... Yet Sand, whose title is foolishly provocative, displays a lack of compassion for the Jewish predicament." Hastings continues, stating that "It is possible to accept his view that there is no common genetic link either between the world's Jews or to the ancient tribes of Israel, while also trusting the evidence of one's own senses that there are remarkable common Jewish characteristics indeed, a Jewish genius that cannot be explained merely by religion." Hasting notes that "Sand produces some

formidable arguments about what Jews may not be, but he fails to explain what it is they are." Hastings concludes that "His book serves notice on Zionist traditionalists: if an Israeli historian can display such plausible doubts about important aspects of the Israeli legend, any Arabs hostile to the state of Israel can exploit a fertile field indeed."[2]

As an argument about the position of "Jewish history" in Israeli universities

Some historians of Judaism have said that Sand is dealing with subjects about which he has no understanding and that he bases his book on work that he is incapable of reading in the original languages.[16] Most of the book deals with the question of where the Jews come from, rather than questions of modern Jewish nationalism and the according to Sand modern invention of the Jewish people."[16] The problem with the teaching of history in Israel, Sand said, dates to a decision in the 1930s to separate history into two disciplines: general history and Jewish history. Jewish history was assumed to need its own field of study because Jewish experience was considered unique. Sand admits that he is "a historian of France and Europe, and not of the ancient period"[16] and that he has "been criticized in Israel for writing about Jewish history when European history is my specialty. But a book like this needed a historian who is familiar with the standard concepts of historical inquiry used by academia in the rest of the world."[18] "There is no Jewish department of politics or sociology at the universities. Only history is taught this way, and it has allowed specialists in Jewish history to live in a very insular and conservative world where they are not touched by modern developments in historical research."[18]

Other reviews
Writing in The Financial Times, British historian Tony Judt commented, "Shlomo Sand has written a remarkable book. In cool, scholarly prose he has, quite simply, normalized Jewish history".[3] British historian Eric Hobsbawm selected Sand's book as one of his "Books of the Year" for 2009: "Shlomo Sand's The Invention of the Jewish People (Verso) is both a welcome and, in the case of Israel, much needed exercise in the dismantling of nationalist historical myth and a plea for an Israel that belongs equally to all its inhabitants. Perhaps books combining passion and erudition don't change political situations, but if they did, this one would count as a landmark."[28] In a similar vein, Israeli historian, Tom Segev, says Sand's book "is intended to promote the idea that Israel should be a 'state of all its citizens' Jews, Arabs and others in contrast to its declared identity as a 'Jewish and democratic' state."[17] Segev adds that the book is generally "well-written" and includes "numerous facts and insights that many Israelis will be astonished to read for the first time".[17]

DNA analysis
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(January 2013)

In June 2010, an article in Newsweek titled "The DNA Of Abraham's Children" addresses through genetic analysis the centuries-old assertion, which the article claims has been revived by the book, that modern European Jews are descended from Khazars, a Turkic group, and not from the Middle East: "The DNA has spoken: no."[5] A New York Times article on the same studies notes they "refute the suggestion made last year by the historian Shlomo Sand in his book The Invention of the Jewish People that Jews have no common origin but are a miscellany of people in Europe and Central Asia who converted to Judaism at various times."[6] Michael Balter, reviewing the study in the journal Science, says the following:
Shlomo Sand of Tel Aviv University in Israel argues in his book The Invention of the Jewish People, translated into English last year, that most modern Jews do not descend from the ancient Land of Israel but from groups that took on Jewish identities long afterward. Such notions, however, clash with several recent studies suggesting that Jewishness, including the Ashkenazi version, has deep genetic roots. In what its authors claim is the most comprehensive study thus far, a team led by geneticist Harry Ostrer of the New York University School of Medicine concludes today that all three Jewish groupsMiddle Eastern, Sephardic, and Ashkenazishare genomewide genetic markers that distinguish them from other worldwide populations.[4]

Ostrer said, "I would hope that these observations would put the idea that Jewishness is just a cultural construct to rest." However, geneticist Noah Rosenberg of the University of Michigan, Ann Arbor, says that although the study "does not appear to support" the Khazar hypothesis, it "doesn't entirely eliminate it either."[4] Shlomo Sand has contested the claim that his book has been contradicted by recent genetic research published in Nature journal and the American Journal of Human Genetics. In a new afterword for the paperback edition of The Invention of the Jewish People, Sand writes:
This attempt to justify Zionism through genetics is reminiscent of the procedures of late nineteenth-century anthropologists who very scientifically set out to discover the specific characteristics of Europeans. As of today, no study based on anonymous DNA samples has succeeded in identifying a genetic marker specific to Jews, and it is not likely that any study ever will. It is a bitter irony to see the descendants of Holocaust survivors set out to find a biological Jewish identity: Hitler would certainly have been very pleased! And it is all the more repulsive that this kind of research should be conducted in a state that has waged for years a declared policy of "Judaization of the country" in which even today a Jew is not allowed to marry

a non-Jew.[29]

In 'The Missing Link of Jewish European Ancestry: Contrasting the Rhineland and the Khazarian Hypotheses' published in the journal, Genome Biology and Evolution, by Oxford University Press, Dr. Eran Elhaik, claims to present a complete analysis of the comprehensive genetic data published in preceding studies. He states that "My research refutes 40 years of genetic studies, all of which have assumed that the Jews constitute a group that is genetically isolated from other nations". According to his studys findings, European Jews genome is mostly Western European. "[They are] primarily of Western European origin, which is rooted in the Roman Empire, and Middle Eastern origin, whose source is probably Mesopotamia, although it is possible that part of that component can be attributed to Israeli Jews, he told the Israeli newspaper Haaretz by phone from Maryland.[30][31] On the publication of Elhaik's study, Haaretz approached historians and geneticists for comment, but only received a reply from Sand, who was highly critical of 'geneticists looking for Jewish genes.' The discipline, he stated, seems 'crowned with a halo - as a precise science that deals with quantitative findings and whose conclusions are irrefutable,' and yet he regards geneticists as deficient in anything more than a high-school level of history, just like his knowledge of their discipline. Geneticists, he claims adapt their scholarly findings to the received historical narrative that that there is one Jewish nation. To search for a common gene to define a people or nation, as the Germans once did to argue for their ethnic blood ties, is dangerous. It is an irony of history that whereas in the past those who defined the Jews as a race were vilified as antisemitic, now assertions to the contrary are taken as antisemitic.[32] As in historical research so in genetics, he argues: 'It is very easy to showcase certain findings while marginalizing others and to present your study as scholarly research.' [33]

References
1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. ^ Sela, Maya (March 12, 2009). "Israeli wins French prize for book questioning origins of Jewish people". Haaretz. Retrieved November 18, 2009. a b ^ Hastings, Max (November 15, 2009). "The Invention of the Jewish People by Shlomo Sand". The Sunday Times. Retrieved November 29, 2009. a b ^ Judt, Tony (2009-12-07). "Israel Must Unpick Its Ethnic Myth". The Financial Times. Retrieved 2010-03-07. a b c Balter, Michael (June 3, 2010). "Tracing the Roots of Jewishness". Science ^ (journal). Retrieved June 10, 2010. a b ^ Begley, Sharon (June 3, 2010). "The DNA Of Abraham's Children". Newsweek. Retrieved June 10, 2010. a b ^ Wade, Nicholas (June 9, 2010). "Studies Show Jews' Genetic Similarity". New York Times. Retrieved June 10, 2010. a b Shlomo Sand's 'The Invention of the Jewish People' is a success for Israel | By Carlo ^ Strenger | Published 27.11.09 | Haaretz.[1] ^ "Prix Aujourdhui". Prix Litteraires.net. 2010-02-12. Retrieved 2010-03-16. ^ The Invention of the Jewish People, English Edition (Verso Books, 2009) ^ . ISBN 978-3548610337. Missing or empty |title= (help) ^ . ISBN 978-8817044516. Missing or empty |title= (help) ^ [2] a b ^ [3] ^ [4]

15. 16. 17. 18. 19. 20. 21. 22.

23.

24. 25. 26. 27. 28. 29. 30. 31. 32.

33.

^ [5] a b c d e f g ^ Ilani, Ofri (March 21, 2008). "Shattering a 'national mythology'". Haaretz. Retrieved November 18, 2009. a b c Segev, Tom (February 29, 2008). "An invention called 'the Jewish people'". ^ Haaretz. Retrieved November 18, 2009. a b c ^ Cook, Jonathan (October 6, 2008). "Book refuting Jewish taboo on Israels bestseller list". The National (Abu Dhabi). Retrieved November 18, 2009. a b c ^ Goldstein, Evan R. (October 29, 2009). "Where Do Jews Come From?". The Wall Street Journal. Retrieved November 17, 2009. a b c ^ Shlomo Sand: an enemy of the Jewish people? [6]" Retrieved 2011-01-18. a b Bartal, Israel (July 6, 2008). "Inventing an invention". Haaretz. Retrieved October 22, ^ 2009. ^ Kulik, Alexander (2010). History of the Jews in Russia: vol. 1, From Ancient Times to the early Modern Ages. Jerusalem: Zalman Shazar Center for Jewish History. ISBN 978-965-227276-8. a b Shapira, Anita (March 2009). "The Jewish-people deniers" (PDF). The Journal of ^ Israeli History 28 (1): 6372. doi:10.1080/13531040902752531. ISSN 1353-1042. Retrieved November 18, 2009. ^ Myths of the Exile and Return: The History of History, David Finkel, MayJune 2010. [7] ^ Indecent Proposal, Hillel Halkin, Jan. 9, 2010, The New Republic, [The Invention of the Jewish People. [8] a b c d ^ Schama, Simon (November 13, 2009). "The Invention of the Jewish People". Financial Times. Retrieved November 17, 2009. ^ Sand, Shlomo (November 21, 2009). "Shlomo Sand responds to Simon Schamas review in the Financial Times". Retrieved November 29, 2009. ^ Hobsbawm, Eric (2009-11-22). "Books of the Year, 2009". The Observer. Retrieved 2010-03-07. ^ Sand, Shlomo (2010-06-10). "New York Times on Sand and Jewish Origins". inventionofthejewishpeople.com. Retrieved 2010-07-05. ^ http://www.haaretz.com/weekend/week-s-end/the-jewish-people-s-ultimate-treasurehunt.premium-1.490539 ^ http://gbe.oxfordjournals.org/content/early/2012/12/14/gbe.evs119.short?rss=1 ^ Some people, historians and even scientists, turn a blind eye to the truth. Once to say Jews were a race was anti-Semitic, now to say they're not a race is anti-Semitic. It's crazy how history plays with us. Shlomo Sand cited Danielle Venton, 'Highlight: Out of KhazariaEvidence for Jewish Genome Lacking,' in Genome Biology and Evolution, Vol.5, Issue 1, 2013 pp.75-6. ^ Ofer Aderet, 'The Jewish people's ultimate treasure hunt,' at Haaretz, 28 December 2012.

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