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ABSTRACT
This article seeks to address the adaptation of a heroic text (the prayer for the welfare of Israel’s soldiers) to a social environment (Mizrahi haredi society in Israel) that it critical of its content yet seeks to include the prayer in its canonical texts (in this instance, the prayer book) owing to social and political circumstances. It will argue that the accommodation can be understood within the framework of the discussion of post-heroism in civil‒military relations in Israel, whereby different groups create models or forms of heroism that either compete with or accord with the dominant (national military) model.
Notes
1. Luttwak, “Toward Post-Heroic Warfare”; Enemark, Armed Drones and the Ethics of War.
2. Lebel, “Casualty Panic.”
3. Kober, “From Heroic to Post-Heroic Warfare.”
4. Azaryahu, “War Memorials”; Spillman, Nation and Commemoration; Lomsky-Feder, “The Memorial Ceremony in Israeli Schools”; Ben-Amos, Funeral, Politics, and Memory.
5. Smith, Chosen Peoples.
6. Cavanaugh, “The Liturgies of Church and State.”
7. Tabory, “The Piety of Politics.”
8. Ravitzky, “Munkacs and Jerusalem”; Friedman, “The State of Israel as a Theological Dilemma.”
9. Friedman, Ha-Hevra Ha-Haredit, 80–87.
10. Ibid.
11. Leon, “The Ethnic Structuring of ‘Sefardim’.”
12. Lupo, Ha-Im Shas Hehezira Hatara, 11.
13. Lau, Me-Maran Ve-ad Maran.
14. Brown, “Orthodox Judaism.”
15. Interview, November 15, 2013.
16. Interview, December 23, 2013.
17. Rosman, How Jewish is Jewish History?; Yakobson, “Jewish Peoplehood and the Jewish State .”
18. Tal, Siddur Rinat Yisrael, 277.
19. Soloveitchick, “Rupture and Reconstruction.”
20. Yosef, Siddur Hazon Ovadia, 458.
21. Mizrahi, Siddur Ner Refael, 509.
22. Yosef, Siddur Tefillat Yaakov, 384; Yosef, Siddur Yekhave Daat, 326.
23. Geertz, The Interpretation of Cultures, 16.
24. Mizrahi, Siddur Ner Refael, 509–10.