The error of modern representatives of religion is that they promise their congregants the solution to all the problems of life − an expectation which religion does not fulfill. Religion, on the contrary, deepens the problems but never intends to solve them. The grandeur of religion lies in its mysterium tremendum its magnitude and its ultimate incomprehensibility. To cite one example, we may adduce the problem of theodicy, the justification of evil in the world, that has tantalized the inquiring mind from time immemorial till this last tragic decade. The acuteness of this problem has grown for the religious person in essence and dimensions. When a minister, rabbi, or priest attempts to solve the ancient question of Job’s suffering through as sermon or lecture, he does not promote religious ends, but, on the contrary, does them a disservice. The beauty of religion with its grandiose vistas reveals itself to men, not in solutions but in problems, not in harmony but in the constant conflict of diversified forces and trends.

The beauty of God is experienced as holiness, as the mysterium magnum, ineffable and unattainable, awesome and holy (nora ve-kadosh), as something that transcends everything comprehensible and speakable, which makes one tremble and experience bliss. Beauty and paradox merge—He is both remote and so near; awesome and lovely, fascinating and daunting, majestic and tender, comforting and frightening, familiar and alien, the beyond of creation and its very essence.

When the Megillah reading started a lot of people poured in with their costumes and I received a mask as well. The reading was quite long and I tried to decide whether it would be improper to learn something else at the same time but not being sure I just sat out the ride. After the service finished the whole synagogue left for a bar and I, of course, joined. After the entrance fee there was unlimited drinks so Im sure alot of people took a good shot at fulfilling the mitzvah of drinking until you dont know the difference between ‘blessed is Mordechai’ and ‘accursed is Haman’. I personally didnt manage as I had a fairly long trip home and at the same time I dont like to ruin the next day by drinking too much. The music they played was Chassidic with a strong beat and lest anyone be concerned there were curtains on the dancefloor separating men and women.

Before going to the synagogue I wasnt sure whether I would go to the party because I can go to a party anytime but Im glad I went. And by now I have made some friends so its quite nice to be welcomed when I come.

So this was my first holiday in synagogue and I wonder what holiday will be able to beat it:)

I found the following passage which illustrates a similar sentiment:

“If you want to avenge yourself of your foe, add to your virtues and walk in the ways of the just. This will give you vengeance over your foe, for he will be grieved by your good trait and your good name and he will mourn when he hears a good report of you. But if you do ugly deeds, your foe will rejoice in your dishonor and shame, and he will be taking revenge on you.” The Ways of the Righteous, p. 161

Its beautiful and certainly something I hope I would learn to keep in mind when feelings of revenge enter but I wonder whether this type of approach is suitable for all cases. What exceptions would be… perhaps there are cases where its naive to think that the person will be tormented because his victim is offering the other cheek and will just hit him again.

Thoughts?

There was a famous Rabbi in an Italian town who was approached by a highranking churchman who wanted to convert him because that would significantly impact other Jews in town.

Churchman: convert to Christianity and we’ll make you bishop

Rabbi: Not interested

Churchman: how about this, we’ll make you cardinal?

Rabbi: No

Churchman: Pope?

Rabbi: Still not interested

Churchman: whats your problem?! Do you want to become God himself?

Rabbi: yes, one of our boys also did it

“I could scarcely think that he who leads men to virtue in this life can be damned in the next.”

-Moses Mendelssohn (1729-1786)

I read this quote in a letter from Moses Mendelssohn to Johann Caspar Lavater. In it he responds to the challenge that was posed to him of refuting the claims of the book the latter translated and if unable to convert to Christianity. Its very interesting to read his response.

“The spindly sapling of texts that began to sprout even before the first millenium B.C.E. was only enabled to grow into the great date palm of Scripture thanks to the nourishing presence of the ancient interpretations, and interpretive assumptions, that soon enveloped and strengthened its roots. This vital soil, in itself endowed with all the nutrients of human piety, fortified with the heaven-sent, engendering liqueurs of rain and dew, and, let it be said, no stranger to the benefits of an occasional admixture of natural fertilizing agents — this soil was what allowed the tree to take root and flourish. The mission upon which modern bibilical scholarship set out, then, without quite understanding it, was to uproot Scripture from that soil the better to study the whole plant and the plant alone. The result, from such a perspective, was altogether predictable, unavoidable even.” (559)

Tongue of the Prophets

Author: Robert St. John

Publisher: Barnabas, 2010 (Dutch version)

Pages: 320

It takes quite a bit to make me read fiction even if based on historical events but after scanning the first page of this book I couldnt stop reading.

Short summary:

In short this book covers the life of Eliezer ben Yehuda, who is the founder of Modern Hebrew. It details his journey from his family’s house through Poland, France and eventually the land of Israel. The way he built up his vision and how he worked tirelessly to implement it. His victories and losses. It is mainly based on the biography that his wife authored with her daughter and in that sense provides very unique insights into his and their life.

My thoughts:

The book greatly inspired me. It was beautiful to see a man pursue his vision with such a strong dedication and without swerving to the right or the left. What stunned me was that this all took place before the second world war, that even before that time, people were building the land of Israel and that his efforts paid off so well.

Grade:

9 out of 10

-Keeping kosher: its not that Im unwilling to commit myself to such a lifestyle (which in some ways I already do) but the fact that it limits having meals with friends at their place or even at restaurants. This is something very basic and something I cherish. Whats more, some of my family members would be deeply offended if I would refuse eating from their plates.

-Career: keeping Shabbat is something that is not taken for granted by many people and I think especially in the beginning of starting a job it might limit your possibilities if you have to leave early on fridays every week and are not able to work in the weekend. It depends of course on the type of job but still it is a limiting factor. In Israel or the US this might be less of a problem but in Europe there is really noone who takes this into account.

Curiously, all of these factors would have to be set aside when it comes to Christianity, Jesus, reportedly said:

“If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters—yes, even their own life—such a person cannot be my disciple.”

Strong as these words are they also offer the person comfort in that he knows he is making the right decision. In the case of Islam it is probably the same way, theres no exception, everyone needs to convert to Islam. The case of Judaism however presents the interesting case that non-Jews dont need to become Jews but are acceptable to God in their non-Jewish state (given their observance of the 7 laws of Noah).

So conversion isnt a matter of life or death, its simply a choice to take on the yoke of a people set apart for a particular purpose. Its not like your reward (or punishment) depends on the decision. This then makes these obstacles of a different nature, you can no longer argue that you are forced into this position because of your new beliefs, indeed the only one who is forcing you is yourself…

At the same time it seems these obstacles should be part of the deal, for if it doesnt cost you anything, how valuable can it be?

Exploring Exodus

Author: Nahum  M. Sarna

Publisher: Schocken, 1986

Pages: 277

This book is essentially a commentary on Exodus but framed in such a way that it can be read without having the text constantly in front of you. The main sources for the commentary are the results of Biblical and Ancient Near Eastern scholarship which he uses to place the narrative in its context and supplement on what is found therein.

He admits at the outset that “the Torah is not a book of history but one that makes use of history for didactic purposes” (xi) and tries to show by means of this background material what these purposes were.

In 9 chapters he does this and very succesfully. His suggestions based on similarities (or differences) between other ancient material are at the very least fascinating and in many cases quite persuasive.  His approach is critical but not overly so, he is careful in his suggestions and generally engages the primary sources without making sweeping generalizations. Especially the chapter that compares laws from the Torah with that of other cultures I found very interesting.

I would recommend the book to people interested in looking at parts of the narrative from the perspective of the Ancient Near East. Both the similarities and differences yield a very interesting picture.

Grade:

8 out of 10