Bruce Feiler, author of several books on the similar theme, has produced this as a sort of travelogue and personal reflection, drawing on common historical roots of the three major religions out of the Middle East - Judaism, Christianity and Islam. Feiler retraces biblical stories with insight from the conditions of the land today; for example, he parallels the stories of David and Goliath or the establishment of David's throne in a land where the presence of barbed wire and water shortages are still common features.
Jerusalem is, for Feiler, a physical example of some of the relationships he hopes his reflection will foster. 'Modern Jerusalem is built in concentric circles,' he writes. 'At the heart is the Old City, a three-thousand-year-old walled enclave that is less than one square mile. It contains many of the city's most sacred sites: the Temple Mount, the Western Wall, the Dome of the Rock, the Church of the Holy Sepulchre.' This kind of close proximity in the midst of ongoing trouble is indicative of the political and social situation; there is division but also a sharing, not only of heritage, but of space. Some elements (the Dome of the Rock on top of the Temple Mount) are literally built on top of each other.
Feiler looks at different interpretations of people from the biblical past. For example, he highlights Yael Lotan, a British-born Israeli intellectual who expresses support for Palestinian causes, and has an intriguing interpretation of the David and Bathsheba story. 'I'm inclined to believe Bathsheba engineered the whole story,' Lotan states, going on to say, 'In matters of women and children, David can be very naďve.'
Feiler gives interesting description of a trip to Iraq, the place of the great Babylonian exile of the Israelites, and also near to the place where the Garden of Eden would have been (with at least two of the four great rivers of the book of Genesis flowing through the plain). Here Feiler discusses his interactions with American military personnel, CNN and other media types, as well as native Iraqi. Feiler again relates issues of the Bible, this time the prophets of the eighth century. The period leading up to the exile was one of warfare and destruction. However, even in the midst of terrible prophecies, there was an element of hope. 'The Bible has a surprising reaction to these events. Instead of seeing them as signs of doom, it sees them as precursors to salvation.'
Feiler's stories are intensely personal at times. He tells the story of the time he was working with a military chaplain stationed in Iraq, with the interesting name of Chaplain Messenger, and their visit with an imam. As the imam described Islam as a religion of peace, albeit one with people who would exploit violence for political purposes, the Christian chaplain acknowledged the same in his history, and Feiler 'came out' as a Jew for the first time in his journey in Iraq, and the conversation became even more full and interesting, as each dared to ask tough, uncomfortable questions, that sometimes have no answer.
Feiler also uses the term 'diaspora' not just to describe Jews outside of Israel, but others outside of their homelands, too. He describes the return of Iranians to their homeland, one wave after the fall of the shah, and others more recently after the death of Khomeini. This is a diaspora returning home, to a place where there was also once a significant Jewish population (the book of Esther is set in a city in the heart of what is now Iran).
Feiler writes this book with hope that personal connections and conversations can help enhance understanding. It is not a misplaced or forlorn hope, but it is perhaps easier for a traveler who will be returning home to see things in this way than for those who live beside and on top of each other in the problematic space of the Middle East.
Feiler is a good writer, and this is an interesting read.
