For many centuries and in many lands Jews have been victims. Even now, when most Jews live in democratic countries where we enjoy equal rights, we still fret about anti-Semitism. The Jewish defense organizations constantly remind us of the increase in anti-Jewish propaganda on social media, of anti-Jewish and anti-Israel demonstrations, of physical attacks against Jews.

Although for the most part we feel safe and free, the “victim mentality” still haunts us. 

The Jewish community has spent many millions of dollars to create Holocaust museums and memorials. It is praiseworthy and important to provide Holocaust education. But the down side is that we devote massive resources to emphasizing our victimhood. We like to think that the general public will feel more sympathy with us. And in many cases this may be correct.

But unless handled very well, Holocaust education can work against us. Unsympathetic people, not to mention outright anti-Semites, may view the Holocaust as an example of how Jews were slaughtered by the millions while the world did very little to stop the carnage. In a warped mindset, the Holocaust demonstrates that it’s okay to attack Jews. Even worse, the Jewish victims are blamed for having deserved to be massacred.

In the United States, Jewish spokespeople emphasize that Jews are perhaps 2% of the population but are victims of over 50% of hate crimes. The expectation is that people will be morally outraged to hear this information. Yet, neutral or unsympathetic people may draw another conclusion. If so many people are attacking Jews, it’s ok for us to do so also. Jews must deserve this treatment, otherwise why would they be singled out for so much antagonism?

We cannot ignore anti-Jewish and anti-Israel activity. We must do our best to defeat the haters.

But we need to get beyond the “victim mentality.” We need to do far more to foster a positive, confident and courageous Jewish people. We need to publicize and promote philo-Semitism. After all, vast numbers of non-Jews feel warmly about Jews, and are appreciative of the amazing contributions of Jews to education, science, medicine, law, the arts, social justice, government, literature etc. Many millions of Americans vote for and elect Jewish candidates to a wide range of offices. American Jews have exemplified the best aspects of the American dream. We are a hard-working, highly educated and socially responsible group.

While it is important to publicize anti-Jewish behaviors, it is also important—even more important—to publicize philo-Jewish behaviors.  Jewish defense organizations send out frequent press releases on anti-Semitic acts. They should be sending out (at least) an equal number of press releases highlighting philo-Semitic acts, calling attention to positive interactions between Jews and non-Jews. In order to offset bad trends, we need to encourage good trends.

When it comes to Israel, we are barraged by news about anti-Israel activity in colleges. The BDS movement receives an inordinate amount of news coverage as do politicians who voice anti-Israel animus. We need a barrage of news about all the goodwill shown by millions of people toward Israel. The general public needs to know how much good Israel does, how its technology improves all our lives, how its agricultural advances help nations in Africa and Asia, how it promotes culture, the arts etc. Instead of always seeming to be on the defensive, we ought to confidently let the world know of the incredible achievements of the tiny State of Israel and how it has managed to become a world leader in so many fields. This can be done in a sensitive and thoughtful way, without bragging and without undue self-congratulations.

Our Jewish organizations and each individual Jew can play a role in overcoming the “victim mentality." While fighting against all forms of anti-Semitism and anti-Zionism, we also need to project a positive and confident self-image. Opinion leaders—Jewish and non-Jewish—can mobilize to move society in a positive and respectful direction.

The “victim mentality” reinforces our victimhood. Let’s look beyond this; let’s develop a positive, confident mentality. We can do this…and it will make a vast difference for the better.

Angel for Shabbat, Parashat Noah

By Rabbi Marc D. Angel

The Torah describes the destruction of humanity in the days of Noah. It wasn’t due to idolatry or blasphemy but to the general breakdown in interpersonal relations. People were hedonistic and promiscuous. They robbed and cheated each other. 

The basic lesson of the Noah story is that humanity is capable of bringing on its own destruction. The deepening of corruption is insidious. A midrash suggests that thievery began on a seemingly small scale. People would take “free samples” of merchandise, not bothering to pay the merchant. They did not bother to consider that if all others were doing the same thing, the merchants would go broke and would be unable to provide goods in the future. People did not realize that theft—even on a small level—contributes to the overall breakdown of a society’s economic well-being.

The Torah alludes to the general breakdown in sexual morality. The strong and powerful took advantage of the weak. Women were treated as objects of gratification rather than as human beings with rights and feelings of their own.

A rabbinic teaching has it that Noah spent one hundred and twenty years building the ark. During this interval, he called upon people to repent their ways; but they ignored him or reviled him.

Societies (and empires) unravel when people lose trust in each other. This is seldom an abrupt dissolution, but—as in the times of Noah—a gradual breakdown in elementary decency. When cheating becomes rampant, when scammers fiendishly plot to rob others, when government officials and police take bribes to pervert justice—a society is in the throes of self-dissolution. Petty shop-lifting proliferates; smash and grab thieves grow ever more impudent; armed robbery and murder undermine society’s feeling of wellbeing. Law enforcement weakens, the justice system declines.

Societies implode slowly, almost without noticing, when sexual license becomes “normal”, when personal gratification becomes the main bond between humans. Often, the sexual license is promoted as a sign of liberation and freedom of expression. People can and do rationalize many negative things into positive. But that doesn’t change the underlying breakdown in social interaction.

When anyone calls attention to the factors leading to the implosion of society, he or she may feel like Noah building his ark. Few pay any attention. The corruption gets deeper and deeper until it eventually reaches a point of no return. The forces for good are simply overwhelmed.

The Torah describes the destruction of humanity as God’s punishment of pervasive immorality. But the ongoing lesson is that humanity is itself capable of bringing on its own demise. The Noah story is a warning to all future generations—including our own. If basic human decency, honesty and trust are lacking, the foundations of society dissolve. When cheaters cheat and exploiters exploit, they threaten all society. When a society allows the negative forces to prevail, it sows the seeds of its own destruction.

One Noah wasn’t able to turn his generation around, just as lone voices today are not able to stop the erosive trends. But if enough Noahs will stand strong, perhaps the negative forces can be set back.

Book Reviews

Hayyim Angel

• Rabbi Dr. Marc D. Angel, Sephardim Sephardism, and Jewish Peoplehood

• Pesah and Sukkot: Insights from the Past, Present, and Future (The Habura)

• Dennis Prager, The Rational Bible: Genesis, Exodus, Deuteronomy

• The Koren Tanakh of the Land of Israel: Exodus

Rabbi Dr. Marc D. Angel, Sephardim Sephardism and Jewish Peoplehood (Institute for Jewish Ideas and Ideals: 2022), 266 pages.[1]

            Imagine an authentic vision of Judaism fully rooted in tradition. A vision that properly represents the particularistic covenant between God and Israel through the Torah and halakha. A vision that properly represents the universalistic aspect of God as Creator of the entire cosmos, where Israel has a vital role to play in the community of nations. A vision that learns from the best of traditional Jewish thinkers—Ashkenazic, Sephardic, and beyond, so that we may broaden our discourse in discussing complex contemporary issues. A vision that learns from the best of human wisdom. A vision that embraces the classical Jewish values of questioning, critical-mindedness, and diversity. A vision that demands that Jewish communal institutions be faithful to halakha, while incorporating all Jews, regardless of background or level of observance. A vision entirely true to the axioms of Judaism, while being humble enough to recognize that the rest of humanity may pursue its own religious worldviews. 

            For over half of a century, Rabbi Marc D. Angel has taught that we can realize this vision. After a long and distinguished career as Rabbi at Congregation Shearith Israel in New York, he founded the Institute for Jewish Ideas and Ideals in 2007 to promote his religious worldview to a wider audience. 

All but one of the essays in this volume have been published previously in various books and journals. This collection reflects many of Rabbi Angel’s “greatest hits” in representing his grand religious worldview, his Sephardic role models, and the central tenets of the ideology that animate us at the Institute for Jewish Ideas and Ideals.

            Jewish diversity is celebrated by Jewish tradition, which mandates the blessing Barukh Hakham haRazim, the One who understands the inner thoughts of each individual, upon seeing throngs of Jews (Berakhot 58a). In contrast, the Talmud ascribes forced societal tyranny and conformity to the wicked city of Sodom, which used the notorious Procrustean bed on its visitors to ensure conformity (Sanhedrin 109b).

            Teaching Sephardic thinkers, customs, and history to all Jews is valuable on many levels. Halakhic decisors must consider the learned opinions of both Sephardic and Ashkenazic responsa before reaching conclusions on today’s complex halakhic questions. Educators must be informed of the rich diversity of Jewish traditions and convey them as part of the wholeness of the Jewish people. Rabbis and teachers cannot be expected to know every custom or legal opinion, but certainly can be held to the standard of teaching an openness to diversity and willingness to learn new ideas and customs. On the negative side, Rabbi Angel cites several painful personal experiences from when he was a student, where several rabbis and teachers negated the validity of long-standing Sephardic practices and traditions.

            When people shut down other valid opinions, Judaism itself is harmed and the Jewish community suffers. Overly dogmatic, authoritarian, or superstitious worldviews likewise compromise the grand religious tradition of the Torah which instills a pursuit of truth, embraces debate, teaches openness, critical-mindedness, and humility, and grows closer to God through arguments for the sake of Heaven.

            Many of Rabbi Angel’s articles were previously published in our own journal, Conversations, or in other publications largely of the Orthodox world. However, his reach extends far beyond that. One essay, entitled “Sephardim, Sephardism, and Jewish Peoplehood,” was published in a collection of essays by the Central Conference of American Rabbis of the Reform Movement. Rabbi Angel expresses the need for all Jews to highlight the strengths of their respective communities and come together under the Sephardic communal model where institutions are committed to halakha while people represent the range of observances. He even dares to dream that

The day will surely come when all Jews—of whatever background—will come to view each other as “us”—as one people with a shared history and shared destiny….I think that not only will ethnic divisions become increasingly irrelevant, but the division of Jews into religious “streams” will also decline. A century from now, I don’t think it will be important for Jews to identify as Orthodox, Conservative, Reform, Reconstructionist, Renewal or any other subdivision (16).

Another essay, entitled “Theological Unity,” is based on the remarks of Rabbi Angel at a conference at the United Nations on “Religious Pluralism and Tolerance” under the sponsorship of the Kingdom of Bahrain. We are part of one humanity, all created in God’s Image, who have much to learn and appreciate from one another.

            Through over 53 years in the rabbinate, Rabbi Angel has consistently advocated these principles and has articulated models of how the entire Jewish community can benefit from this worldview. This new collection of essays is a wonderful entry point into Rabbi Angel’s vision—and with that an entry point into several of the great luminaries and ideas that Judaism ever has produced. 

We thank all of our members and supporters at the Institute for Jewish Ideas and Ideals, for helping us promote and realize this vision in schools and communities worldwide.

Pesah: Insights from the Past, Present, and Future (The Habura, 2022)[2]

            It has been delightful becoming acquainted with The Habura, a recently founded England-based organization that has been promoting thoughtful Torah learning since 2020. It is headed by Rabbi Joseph Dweck, Senior Rabbi of the Spanish and Portuguese Community of the United Kingdom (see www.TheHabura.com).

            The Habura promotes the inclusion of Sephardic voices and ideas in Jewish discourse, coupled with an openness to the broad wisdom of the Jewish people and the world. In this regard, their work strongly dovetails ours at the Institute for Jewish Ideas and Ideals.

            Their recently published Pesah volume contains an array of 20 essays. The first two are by Sephardic visionaries of the nineteenth and twentieth centuries, Rabbis Benjamin Artom (1835–1879, Hakham of the Spanish and Portuguese Community of the United Kingdom) and Ben Zion Uziel (1880–1953, first Sephardic Chief Rabbi of the State of Israel). The rest of the book is divided between contemporary rabbis and scholars, and younger scholars who participate in the learning of The Habura.

            The essays span a variety of topics pertaining to Pesah in the areas of Jewish thought, faith, halakha, and custom. The authors stress the need for different communities to remain faithful to their interpretive traditions. Too much of the observant Jewish world has capitulated to a stringency-seeking approach that ignores dissenting opinions and fosters conformity. The essays in this volume seek to rectify this outlook. Sephardim, Ashkenazim, and other communities should be true to their halakhic traditions and customs, and learn from one another instead of striving for conformity with the most restricted common denominators.

            In this brief review, I will summarize three of the essays I personally found most enlightening.

            Rabbi Dr. Samuel Lebens addresses a surprising formula early in the maggid section of the Haggadah: “If the Holy One, blessed be God, had not taken us out of Egypt, then we, our children, and our children’s children would have remained slaves to Pharaoh in Egypt.” On its surface, this claim seems unsustainable. After all, there is no Pharaoh today. Are we really to think we would be slaves to Pharaoh?

            No. We are supposed to pretend that we otherwise would still be slaves. This theme at the outset of the maggid relates to the statement toward the end of maggid, “In every generation, people are obligated to regard themselves as if they had come out of Egypt.” We must imagine that we ourselves were redeemed from Egypt, and we therefore experience the slavery and redemption in our Seder.

            Lebens argues that in addition to elements of faith and community-building, all religions have a component that arouses the imagination. Sometimes, we imagine based on a reality. For example, we believe God really did create the cosmos. However, it is imperative to also live our lives constantly seeing ourselves as God’s creations (see Rabbi Samson Raphael Hirsch on the first of the Ten Commandments in Exodus 20). 

On other occasions, tradition demands that we pretend so that we live our lives in a certain way. It is insufficient to merely believe that God redeemed our ancestors from Egypt thousands of years ago. The Haggadah then demands that we imagine ourselves to have been enslaved and redeemed. If we do not invoke our imaginations, we remain distant from the identification required to transform our identity and actions. If we internalize the religious program of the Haggadah, we become more sensitive toward the underprivileged, since we too were enslaved and redeemed.

            Daniel Osen also exploits the Haggadah’s directive, “In every generation, people are obligated to regard themselves as if they had come out of Egypt.” He employs this concept to explain the puzzling omission of Moses in the Haggadah (Moses is mentioned once in passing in most contemporary versions of the Haggadah, but in earlier versions of the Haggadah even that reference was absent). 

This phenomenon is commonly explained as a means of highlighting God’s central role in the exodus. Osen adds a dimension by noting that we may experience the exodus better in our imaginations if we do not dwell on a specific historical person. This interpretation creates a direct relationship between God and the Jewish people of all generations.

            Rabbi Abraham Faur uses the Pesah narrative in the Torah to reflect on alarming contemporary trends toward tyranny in secular Western culture. A basic feature of utopian societies is that one is forbidden from criticizing the ruling class. To suspend critical thinking—the great threat to tyrants—the political elite will suppress anything that promotes scrutiny. 

            It is specifically the family unit promoted by the Torah that enables people to oppose tyranny. Faur quotes Frederick Engels, who wrote in 2015 that Marxism attempts “to end home and religious education, to dissolve monogamy in marriage…to shift mothers into factories, to move children into daycare nurseries…and, most of all, for society and the state to rear and educate children.”

            Tyrants recognize that promiscuous people with weak family bonds will become submissive citizens of the state. Contemporary “woke ideology…is an intentional attempt to promote values that contradict the family structure.”

            Jacob brought his family to Egypt ish u-beto, every man arrived with a family (Exodus 1:1). Pharaoh attempted to destroy Israelite families, first by enslavement, then through the secret murder of infant boys, and then finally publicly decreeing that Israelite boys be drowned. 

            Tyrants also control the information released to the public, and censor or punish anything that contradicts their narrative. The new Pharaoh suddenly forgot that Joseph had saved Egypt, and instead promoted fear and hysteria against the Israelites. A person raised in Egypt would not have known that there were alternatives to the enslavement and murder of the Israelites. In contrast, a strong family might be able to think critically, because it has access to traditions and memories older than the tyrannical state.

            Tyrannies often pretend to act for the best of the people, but critical-minded people see through their hypocrisy and lies. Pharaoh is a banner example of this evil: When Moses approached Pharaoh after the plague of hail, he demanded that all adults, children, and animals be released to the wilderness to serve God. Pharaoh responds, “may the Lord be with you, if I send you and your children; behold that evil is before you…the men may go and worship the Lord” (Exodus 10:10–11). Pharaoh presents the journey into the wilderness as dangerous for women and children, and therefore permits only the men to go. Pharaoh thereby postures as the protector of women and children.

            Of course, the family-oriented, critical-minded Israelite women saw through Pharaoh’s outrageous pretense as a defender of human rights, since Pharaoh had decreed the murder of their sons. He could not care less about the welfare of them or their children. They followed Moses into the wilderness with their children, and sought out God’s word at Sinai.

Sukkot: Insights from the Past, Present, and Future (The Habura, 2022)[3]

The Habura’s recently published Sukkot volume contains an array of 18 essays. The first two are by Sephardic rabbis of the nineteenth and twentieth centuries, Rabbis Abraham Pereira Mendes (1825–1893, Jamaica, England, and the United States) and Hayim David Halevi (1923–1998, Sephardic Chief Rabbi of Tel Aviv). The rest of the book is divided between contemporary rabbis and scholars, and younger upcoming scholars who participate in the learning of The Habura.

            The essays span a variety of topics pertaining to Sukkot in the areas of Jewish thought, faith, halakha, and custom. In this brief review, I will summarize three essays that I found most edifying.

            Rabbi Joseph Dweck explores the unusual commandment to rejoice on Sukkot (Deuteronomy 16:14). It is curious that other faith traditions viewed the changing of the seasons to autumn (in the northern hemisphere) as cause for bleaker holiday reactions. Roman Catholics observe All Soul’s Day, which appears in Mexico as the Dia de los Muertos (Day of the Dead). This holiday translates to the more widespread Halloween. The Angel of Death is even nicknamed “The Grim Reaper,” reflecting the incoming gloom of winter that follows the harvest season. How does Sukkot become such a profoundly joyous time?

            A central theme of Sukkot is the fleetingness of the physical world. This realistic perspective enables us to experience joy while recognizing that it is temporary. Sigmund Freud wrote an essay entitled “On Transience,” in which he asserted that life’s transience helps us appreciate the preciousness and beauty of each experience.

            Rabbi Dweck believes that Freud has identified the root of our joy on Sukkot and concludes, “When we can come to this understanding about the world, we can truly come to embrace and accept life on its own terms—and in doing that, we can truly know happiness.”

            Pursuing a different angle into the theme of joy on Sukkot, Gershon Engel explains that nowadays, we emphasize our dependence on God rather than relying on the permanence of our homes (e.g., Rabbi Yitzhak Aboab, Menorat HaMa’or III, 4:6). Of course, the biblical Sukkot revolved around the harvest. This holiday was uniquely joyous in ancient Israel, as the harvests were in and farmers did not need to rush home as they would after Pesah and Shavuot. 

            By transferring the meaning of Sukkot from agriculture to more universal religious themes, Jews were able to preserve a sense of joy on Sukkot even after the termination of the agrarian life that had characterized our people for much of our foundational existence. 

Engel quotes Benjamin Disraeli in his classic work Tancred, who expressed awe in the Jews for retaining their sense of joy on Sukkot while in the exile:

The vineyards of Israel have ceased to exist, but the eternal law enjoins the children of Israel still to celebrate the vintage. A race that persists in celebrating their vintage, although they have no fruits to gather, will regain their vineyards. What sublime inexorability in the law! But what indomitable spirit in the people!

            Addressing the halakhic question of wearing tefillin on hol haMo’ed (the intermediate weekdays) of Pesah and Sukkot, Yehuda J.W. Leikin observes that the Babylonian and Jerusalem Talmuds both appear to suggest that wearing tefillin on the middle days of Pesah and Sukkot is normative. 

The three halakhic pillars behind Rabbi Yosef Karo’s Shulhan Arukh—Rabbi Yitzhak Alfasi (Rif), Rambam, and Rabbenu Asher (Rosh), all agree that wearing tefillin on hol haMo’ed is the proper observance. While several other leading medieval rabbinic authorities, including Rabbi Shelomo ibn Aderet (Rashba) and Rabbi Avraham ben David (Ra’avad), maintain that tefillin should not be worn, Rabbi Karo generally follows his three pillars of rabbinic ruling.

            In this case, however, Rabbi Karo forbids the wearing of tefillin on hol haMo’ed, and rules prohibitively because the Zohar strongly opposes the wearing of tefillin on hol haMo’ed (Bet Yosef, Orah Hayyim 31:2). Rabbi Karo reports that in Spain, the original practice was to wear tefillin on hol haMo’ed until they discovered the Zohar’s prohibition. In contrast, Rabbi Moshe Isserles (Rama) maintains that Ashkenazim should wear tefillin, following the ruling of Rabbenu Asher (Rosh). 

            Thus, the Sephardic practice to refrain from wearing tefillin on hol haMo’ed reflects an unusual move from classical halakhic sources to kabbalah. Leikin concludes that Rabbi Yosef Karo may have been inclined to accept the kabbalistic ruling in this instance, since there also were great halakhists who also opposed wearing tefillin on hol haMo’ed.

Dennis Prager, The Rational Bible: Genesis (Regnery Faith, 2019)[4]

            Dennis Prager is far better known as a political commentator than a Bible Scholar. Nonetheless, he is animated by his belief in the Torah and its enduring moral messages for humanity. His commentary, as the book’s title suggests, is rooted in a rationalist approach to the Bible.

            Whether or not one agrees with all of his politics or individual interpretations of the verses, Prager’s commentary is strikingly relevant when he emphasizes the moral and theological revolution of the Torah and the vitality of its teachings to today’s overly secularized Western world. Rather than serving as bastions of moral teachings and American values, universities are increasingly at the vanguard of attacks against God, the Bible, family values, Israel, and the very notion of an objective morality. Prager pinpoints several of the major differences between the Torah’s morality and the dangerous shortcomings of today’s secular West.

            Throughout his commentary, Prager makes his case for belief in God, providence, the divine origins of the Torah, and the eternal power of the Torah’s morality. He also offers a running commentary on the Torah, bringing insights from a wide variety of scholars and thinkers, as well as from his personal experiences. In this review, we will focus exclusively on the former, as it is here that Prager’s commentary makes its greatest contributions.

God’s creation of the world teaches that there is ultimate purpose to human existence. Atheists reject God’s existence. If all existence is random happenstance, however, there is no ultimate purpose. Additionally, the Torah posits that God is completely separate from nature. God gave human beings a special role, and the moral God demands morality from humanity. Science teaches science, but it cannot teach right from wrong, or even if there is a right or a wrong. Science cannot provide ultimate purpose, since it studies only the physical universe (7–8).

            The world began as chaotic (tohu va-vohu, Genesis 1:2), and God created order through a process of distinctions. According to the Torah, the primary responsibility of humanity is to preserve God’s order and distinctions. The creation narrative in Genesis distinguishes between God and the universe, humans and animals, and sacred and profane. Elsewhere in the Torah, God distinguishes between people and God, good and evil, life and death, and many others. The battle for higher civilization essentially is the struggle between biblical distinctions and the human desire to undo many of those distinctions. Prager concludes with a chilling assertion about the contemporary secular West: “As Western society abandons the Bible and the God of the Bible, it is also abandoning these distinctions. I fear for its future because Western civilization rests on these distinctions” (14).

            Pagans believed that the gods inhere in nature. This belief led to the need for people to propitiate the gods and offer sacrifices. By stressing that God is outside of nature, the Torah revolutionizes the role of humanity vis-à-vis the world. People must rule and conquer the earth, meaning that the world was created for human use (1:28). People must not abuse nature or inflict unnecessary suffering on animals, but people rule the world. Among other things, this belief led to the invention of modern medicine to fight diseases. Prager warns of a relapse to the pagan worldview: “Many secular people in our time romanticize nature, perhaps not realizing—or not wanting to realize—that either humans rule over nature or nature will destroy humans” (27). 

Without the values of the Bible, people lose their uniqueness as being created in God’s image (1:26), and instead become insignificant parts of nature. British physicist and atheist Stephen Hawking said, “We humans [are] mere collections of fundamental particles of nature.” When God is diminished and nature is elevated, human worth is reduced (104). Finally, without God, people are simply another part of nature. There cannot be any good or evil behavior for humanity, just as we would not call an earthquake evil. “Therefore, as ironic as it may sound to a secular individual, only a God-based understanding of human life allows for free will” (505–506).

            It is not good for a human to be alone (2:18). People ideally were meant to marry and to live together in a community. In the secular West, there has been a dramatic decrease in marriage rates, and more people live by themselves than at any time in recorded history. Consequently, loneliness has become a major social pathology. A meta-analysis of 70 studies covering over three million people published in the journal Perspectives on Psychological Science concludes that “loneliness is now a major public health issue and represents a greater health risk than obesity and is as destructive to your health as smoking 15 cigarettes a day.” Prager also highlights the moral benefits of participating in a religious community. Rabbi Jonathan Sacks summarizes the research of Robert Putnam: “Regular attendees at a place of worship were more likely than others to give money to charity, engage in volunteer work, donate blood, spend time with someone who is depressed, offer a seat to a stranger, help someone find a job…. Regular attendance at a house of worship is the most accurate predictor of altruism, more so than any other factor, including gender, education, income, race, region, marital status, ideology, and age” (39-41). 

            God expressed grave concern over Adam and Eve’s eating from the Tree of Knowledge, lamenting that “man has become like one of us, knowing good and evil” (Genesis 3:22). Prager frames the sin in Eden as the struggle over who determines morality. The Torah teaches that God does, but human sin is when people determine good and evil. When people usurp that right, people become god. “And it is precisely what has happened in the West since the French Enlightenment. Man has displaced God as the source of right and wrong. As Karl Marx wrote, ‘Man is God.’ And as Lenin, the father of modern totalitarianism, said, ‘We repudiate all morality derived from non-human (i.e., God) and non-class concepts’” (59). 

Human conscience alone cannot bring about a just society. Conscience can be easily manipulated when serving a cause. Conscience can be dulled when people do more and more bad. Conscience also is not usually as powerful as the natural drives—greed, envy, sex, alcohol use, and others can overpower the conscience. And finally, conscience does not always guide someone properly to do what is right. We need God to teach objective moral values (108–109). “Even Voltaire (1694–1778), a passionate atheist and the godfather of the aggressively secular French Enlightenment, acknowledged: ‘I want my lawyer, my tailor, my servants, and even my wife to believe in God because it means that I shall be cheated, and robbed, and cuckolded less often. If God did not exist, it would be necessary to invent him’” (239).

            Those who admire the achievements of successful people likely will strive to emulate them. Those who are jealous and resentful of the success of others become destructive. Rather than improving his offering, Cain instead envied Abel’s successful sacrifice and murdered Abel. The Philistines envied Abraham and Isaac, and therefore destructively filled up Abraham’s wells and persecuted Isaac (Genesis 26). Economist George Gilder (a non-Jew) wrote about this phenomenon in his book, The Israel Factor. He demonstrates that a society’s reaction to Israel’s successes is a predictor of their success or failure. Those who resent the outsized achievements of Israel are likely to fail morally, economically, and socially. Those who admire Israel and seek to emulate its achievements are likely to create their own free and prosperous societies (65). Prager draws a lesson for contemporary America: “The most notable exception to this unfortunate rule of human nature has been the American people. Until almost the present day, Americans tended to react to people who had attained material success not by resenting them but by wanting to know how they could emulate them. This seems to be changing as more Americans join others in resenting the economic success of other people” (308). 

            The Torah describes Noah as “a righteous man, blameless in his age.” The Sages of the Talmud debate whether the Torah’s addition of “in his age” diminishes his objective righteousness, or whether it makes Noah all the more impressive for standing above his wicked society. Although both positions are valid, Prager supports the latter view, observing that few people have the moral courage to reject their environment. Prager adds a more important point: Many are tempted to judge people of the past by our contemporary moral standards, rather than in the context of their time. As a result, we would conclude that virtually nobody who lived before us was a good person. For example, many of the founding fathers of America owned slaves, and America allowed slavery at the time of its founding. Since slavery is indeed evil, we may conclude that America’s founders were wicked and America itself was a bad place. However, it is vital to judge America in 1776 “in its age,” and not by the standards of our time. At that time, virtually every society practiced slavery. It was the values of America’s founders and Western Bible-based civilization that led to the abolition of slavery, and the thriving of freedom-loving and freedom-spreading society (91–93).

            After the flood, God concludes that God never again will destroy humanity, “since the devisings of man’s mind are evil from his youth” (8:21). Prager uses this verse as a springboard to attack a modern Western belief, that people are basically good and corrupted by society. The belief emerges from the West’s abandonment of the Bible, and is associated with philosophers of the French Enlightenment such as Jean-Jacques Rousseau (1712–1778). No rational person can believe that people are basically good. All children need moral teachings to learn the most basic decency. The unjust wars, slavery, child abuse, and so many other horrors of world history down to the present should be ample evidence that people must actively build a good society. The wrongful belief that people are basically good also is dangerous. Parents and schools will not invest time and energy teaching goodness if they assume that children are naturally good. God and religion become irrelevant to teaching goodness. Society, not the individual, is blamed for evil. Those who blame society try to change society, rather than teaching individuals to be better. In contrast, “The Torah teaches that, especially in a free society, the battle for a good world is not between the individual and society but between the individual and his or her nature” (109–115).     

            Making good people is the single most important thing parents can do. Loving children without teaching them moral responsibility turns children into spoiled narcissists. Parents must constantly emphasize goodness, integrity, and honesty, and praise these traits as most important. Parents also must morally discipline their children, rather than ignoring that responsibility. Teaching the Bible only can help, both because the Bible is unparalleled in its moral wisdom, and it is imperative for children (and their parents) to recognize God as the source of morality (132–133).

Dennis Prager, The Rational Bible: Exodus (Regnery Faith, 2018)[5]

            The God of the Torah is the most important idea of human history. Among its revolutionary contributions: The God of the Torah brings universal morality to the world. Good and evil are not merely societal opinions, but objectively real. God and morality give humanity hope for a better world. People have infinite worth and dignity and can elevate their lives in holiness. We aspire to universal brotherhood and human equality. There is a non-physical reality outside of nature, giving ultimate purpose to the universe. Human beings have free will and can and should make moral choices (93–97). These transformative ideas offer humanity the chance for redemption.

            Belief in one God is emphatically not identical to belief in the God of the Torah. The God of the Torah judges the moral behavior of every human being by the same moral standard. “A god in whose name believers cut innocent people’s throats, behead them, burn them alive, and rape girls and women—as is being done at the time of this writing by Islamist terrorists in the name of ‘the one God’—cannot be the same god as the God of the Torah, the God who gave the Ten Commandments, who commanded His people to ‘Love the stranger,’ and demanded holy and ethical conduct at all times. Likewise, those Christians who in the Middle Ages slaughtered entire Jewish communities in the name of Christ also clearly did not believe in the God of the Bible…” (132–135). 

            Prager maintains that without the God of the Torah, there is no way of demonstrating that murder is objectively wrong. The twentieth-century atheist philosopher Bertrand Russel admitted that he could think of no better argument against wanton cruelty than, “I don’t like it.” We need God to declare murder as an absolute wrong, and not rely on empty arguments such as “I don’t like it,” or “I think it is wrong.” A common contemporary argument posits that murder is wrong on utilitarian grounds: We don’t murder others because we don’t want others to murder us. However, this argument is an abject failure. Most murderers do not want to be murdered. They murder nonetheless because they think they can get away with it. For suicide terrorists who do not mind being killed in return, the argument becomes entirely irrelevant. Finally, evil ideologies can overrule the utilitarian argument. For example, Hitler insisted that the Nazi extermination of Jews was for the betterment of the human species. Prager concludes, “In sum, it is unlikely there has been even one would-be murderer in history who decided not to murder because of the argument, ‘We don’t murder others because we don’t want others to murder us’” (258–260).

            Prager cites Thucydides’ fifth-century bce History of the Peloponnesian War. Athens and Sparta were at war, and Athens pressured the island of Melos to support their war efforts. The Melians wanted to remain neutral, so Athens threatened Melos with destruction. “Is this your idea of fair play?” the Melians asked. The Athenians answered, “So far as right and wrong are concerned, there is no difference between the two. The strong do what they have the power to do and the weak accept what they have to accept.” Athens went on to besiege and destroy Melos, murdering the men and selling the women and children into slavery. Prager notes that 2400 years later, the nineteenth-century atheist Friedrich Nietzche wrote with contempt of those who sympathized with the Melians’ moral appeals. The God of the Torah repudiates this idea (322–323).

The Torah constantly emphasizes the significance of remembering our past. Remembering teaches us gratitude and wisdom. Remembering also connects us to the past and reminds us that we are part of an ongoing people and ideal. Pharaoh’s first act is to forget Joseph (Exodus 1:8). He therefore has no gratitude to Israel and instead wickedly enslaves them and decrees the murder of their baby boys. The Torah treats memory as an essential component of identity and morality. Prager extends this lesson to modern times. “Nations, too, are their memories. A nation that doesn’t remember its past…ceases to be the nation it was. This may be happening now in a number of Western European nations that teach their young people to consider themselves ‘world citizens’ or Europeans rather than members of a specific nation. It is also happening in the United States, where the level of ignorance of the American past among young Americans is unprecedented” (5–6). 

In our society, intelligence and knowledge are valued far more than wisdom. One terribly mistaken believer in secular education as a replacement of religion for moral values was Sigmund Freud, who naively wrote in 1927, “Civilization has little to fear from educated people and brain-workers. In them, the replacement of religious motives for civilized behavior by other secular motives, would proceed unobtrusively” (The Future of an Illusion). Knowledge and intelligence are useful for technology and science. However, societies need wisdom far more than intelligence or knowledge. Nazi Germany, the Soviet Union, North Korea, and Iran all had or have intelligence and knowledge, but abused them for evil purposes. While the failure of German Christianity during the Holocaust (with a few notable heroic exceptions) is almost universally acknowledged, the moral failure of secular education and secular intellectuals in Germany is almost universally ignored (46, 136–138, 229–230). 

The commandment to honor one’s parents is the guarantor for the civilization to endure. Parents transmit culture, religion, and ethics. The breakdown of the family ensures the breakdown of the civilization. A standard feature of totalitarian regimes is to shift children’s loyalty from their parents to the state or ideology. Strong families serve as bulwarks against totalitarianism (258).

            Pharaoh initiated the ruthless slavery, but the entire Egyptian society went along with him. The same can be said of Nazi Germany, where most Germans were not as evil as Hitler. These and so many other similar stories teach that you do not need a great number of truly evil people to carry out massive evil. You need only: 1) Ordinary people who allow themselves to be indoctrinated by the truly evil people; 2) People who benefit from the evil; and 3) A paucity of courageous good people. Prager laments, “I am convinced courage is the rarest of all good traits” (9).

            The heroic midwives, Shiphrah and Puah, may not have been Israelites. Their inspiring morality lies in their fear of God (1:15–21). Fear of God is a necessary ingredient to build a society of moral individuals. Of course there are individual good atheists as there were good pagans. And there are numerous people who practice religion who are wicked. However, a universal moral code from a universal God who judges all humanity is the only way to build a moral society (10–11).

Dennis Prager, The Rational Bible: Deuteronomy (Regnery Faith, 2022)[6]

In Deuteronomy 1:13, Moses selected judges who were “wise, discerning, and experienced.” All three traits pertain to wisdom, not goodness. Of course, judges also must be good people, but that trait alone is insufficient for leadership. A good society is unattainable without wisdom. Prager observes that “there have always been people who were personally good—individuals who have good intentions and even a kindly disposition—who enabled evil to prevail.” 

On a personal level, parents who spoil their children without teaching them right from wrong may be good people, but they lack wisdom. On a global level, communism is the best example of good intentions without wisdom. Communism has killed approximately 100 million people, and enslaved a billion more. Their tyrannical leaders, and some of their supporters, are truly evil people. But many millions of their supporters sincerely believed that communism would build a better world for the future. However, they lacked moral and economic wisdom, thereby supporting and enabling the evil tyrants to obtain and retain power (6–10).

            The world’s freest society, the United States of America, is both a democracy and theocracy. Theocracy without democracy leads to an unfree society. Democracy without God leads to moral and intellectual chaos. George Washington stated, “Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports…reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle.” In a similar vein, John Adams remarked that “Our Constitution was made only for a moral and religious People. It is wholly inadequate to the government of any other.” Prager observes that it is no accident that the two mottoes of the United States are “Liberty” and “In God We Trust” (283–285).

The Book of Deuteronomy repeatedly warns against following false gods. Prager enumerates several of today’s “false gods” (71–84). One of the most corrosive elements to the fabric of our increasingly secular society is the elimination of God and the Bible, and replacing its wisdom with an overvaluation of education and intelligence.

Prager quotes Professor Steven Pinker of Harvard University, who observes that “universities are becoming laughingstocks of intolerance.” Well-educated people disproportionately supported the Nazi party, as well as communism. The same is true for those today who hold anti-American and Israeli sentiments.

            In 2015 Prager participated in a debate at the prestigious Oxford Union at Oxford University on the subject of whether Israel or Hamas is a greater obstacle for peace in the Middle East. That this debate could even occur is truly terrifying, given the terrorist organization Hamas’ genocidal charter. Yet, the debate went on, and the majority of the over 400 elite students in attendance voted that Israel is the greater obstacle to peace, as this is what they are taught.

            The Book of Deuteronomy promises national reward for righteous behavior, and national calamity for wicked behavior and unfaithfulness to God. To the modern mind, such promises often appear to reflect a low-level religious system. Prager defends the Torah’s discourse on several grounds (142–143).

            First, the Torah could have omitted all reference to reward and punishment. This idealistic system is simply untrue to human reality. When people are rewarded for competent work, they work harder and more competently. This is why the capitalistic free market economy was the only system that enabled people to lift themselves out of poverty. Some are seduced by the Marxist socialist ideal of people being rewarded “according to their needs,” rather than for the excellence of their work. This ideology, however, eliminates the incentive to work hard. Further, who determines the “needs” of individuals? Generally not the individual, but the state. This is the road to tyranny and totalitarianism. Prager concludes, “And who doesn’t want to live in a just world? Only the unjust.”

            The Torah could have shifted focus to reward in the afterlife, but its entire agenda is to build a great society in this world.

            Finally, the Torah could have demanded faithfulness based on love of God. However, that argument would work only for the religiously elite few.

            Therefore, the Torah’s stress on this-worldly reward and punishment is the most effective means of promoting a universally righteous society.

            A central theme in Deuteronomy is gratitude. God blesses Israel with a beautiful, bountiful land. The religious hazard of that blessing is that Israel may in turn become spoiled and arrogant, considering their prosperity as their own achievement. Prager comments that “gratitude is the mother of both happiness and goodness.” The easiest way to undermine gratitude is to take something or someone for granted. Most people appreciate what they had only once they have lost it. Parents spoil their children when they give them everything, as children come to expect everything. Saying “thank you” is not merely polite etiquette; these words inculcate gratitude and appreciation. Jewish law has blessings for everything, including eating and even relieving oneself in the bathroom. These blessings, when taken seriously, infuse gratitude and happiness into the most mundane moments (154–156).

            In Deuteronomy 12:20, the Torah permits “secular slaughter” away from the Temple, enabling Israelites to eat meat outside of a sacrificial context. Prager uses this commandment to launch into a discussion regarding animal rights activism gone awry in the secular world. There is an increasingly prevalent value of people and animals being of equal worth. Prager quotes a 2003 PETA ad campaign, which appallingly equated barbequing chickens with the cremation of Jews in the Nazi death camps. They entitled their ad campaign, “Holocaust on your Plate.” It was a Jew at PETA who created that ad campaign, and he doubled down on his assertion that chickens and humans are of equal value when he was challenged. 

            In Deuteronomy 19:13, the Torah insists that we show no pity for murderers. The Torah understands that if we see the condemned, we naturally will have pity, and consider withholding the capital punishment. However, such pity ignores the true victims, namely, the person who was murdered and his or her family. In a debate on American television with the leader of an anti-capital punishment vigil being held in front of the prison where a murderer was about to be executed, Prager “asked the activist if he and his supporters had ever held a vigil in support of a murder victim’s family. I received no response” (303–304). 

We should lead the world in morality, but not promote a morality so far beyond realism that we subject ourselves to mortal danger. Prager quotes Rabbi Irving (“Yitz”) Greenberg reflecting on the modern State of Israel, surrounded by vicious enemies committed to Israel’s destruction: “If we Jews are five percent better than the rest of the world, we can be a ‘light unto the nations.’ If we are twenty-five percent better than the rest of the world, we can bring the Messiah. If we are fifty percent better than the rest of the world, we’ll all be dead” (316).

            Through these and so many other religious-moral teachings, the Torah was a revolution in world history, and continues to bring relevant, and sorely needed, teaching to the modern world.

The Koren Tanakh of the Land of Israel: Exodus

edited by David Arnovitz et al. (Koren Publishers, 2019), 305 pages. [7]

Koren Publishers has embarked on an impressive new project, a popular companion to the Torah presenting contemporary research on archaeology, Egyptology, flora and fauna, geology, the languages and realia of the ancient Near East, and other areas that elucidate aspects of the biblical text. It is presented in a similar engaging manner to the Hebrew series, Olam haTanakh, and like that Hebrew work was composed by a team of scholars who specialize in a variety of fields of scholarship. There are brief articles and glossy photographs, maps, and illustrations that bring these areas to light. Living up to the standard that the community has come to expect from Koren publications, the volume is an impressive work of graphic design, with a high aesthetic sense. Unlike Olam haTanakh, which also offers a running commentary on biblical books, The Koren Tanakh of the Land of Israel discusses specifically those background areas that may enhance our understanding of the text within its real-world setting.

This series is written from an Orthodox perspective. Its authors believe that God revealed the Torah to Moses, and they utilize contemporary scholarship as a tool for understanding God’s word. The articles generally are presented judiciously, rather than reaching conclusions that exceed the biblical and archaeological evidence. The volume does not purport to be original scholarship, but rather synthesizes contemporary academic scholarship in an accessible and Orthodox-friendly manner.

Here are a few brief examples of how the authors highlight elements of the background of the narrative and laws:

• In Exodus 1:16, Pharaoh orders the midwives Shifra and Puah to “look at the birthstool” (u-re’iten al ha-ovnayim). In ancient Egypt and elsewhere in the ancient Near East, women used birth bricks to support their feet while they squatted. In Egypt, they used four bricks made of black Nile mud (9).

• God redeems Israel from Egypt “by a mighty and an outstretched arm” (be-yad hazaka uvizroa netuya; e.g., Deuteronomy 4:34; 5:15; 26:8; Jeremiah 32:21; Psalm 136:12). This terminology appears almost exclusively in Tanakh regarding God and the Exodus. The authors quote Egyptologist James Hoffmeier, who suggests that these terms are related to contemporaneous Egyptian military terms referring to Pharaoh’s military might (khepesh=arm-power; per‘=one whose arm is extended). God specifically employs this terminology in the Torah to convey the message that God will defeat Pharaoh militarily (22).

• The Egyptian Book of the Dead relates how after a person dies, his or her heart is weighed on a scale. If the heart was light, the person was considered righteous and would merit afterlife. In contrast, a heavy heart meant that the person was a sinner, and his or her heart would be devoured by a monster who lurked under the scale. Perhaps the Torah’s references to Pharaoh’s heart being heavy convey the additional notion that in Egypt, a heavy heart brought destruction onto its owner (41).

• Pharaohs were responsible for Maat, loosely translated as the cosmic order (Maat also was the name of a goddess in charge of maintaining that cosmic order). When the world turned to chaos during the plagues, Pharaoh would have been held responsible (37–38).

• In Egyptian temples, the innermost compartment was the holy of holies. The room was maintained in complete darkness. A statue of the deity was kept in a cabinet, and no one but the High Priest was allowed to open the cabinet and touch it, or even to enter. On religious festivals, they took the statue out on a boat, kept in its cabinet and protected by a curtain so that no one could look at the statue. This insight from Egyptology is brought to deepen our understanding of why Moshe “hid his face, for he was afraid to look at God” at the burning bush (3:6). “It might have been only natural,” the Koren commentary suggests, “for Moshe, with his Egyptian background, to cover his face before God. Egyptians were in awe and feared their gods, and it would have been his instinctive reaction to hide as soon as he realized he was encountering the Divine” (19).

• The obscure orot tehashim (Exodus 35:7) used in the Tabernacle are likely best explained as deriving from an Egyptian word that refers to a certain type of Egyptian leather (195).

The authors generally present accurate readings of the biblical text and judiciously apply the relevant contemporaneous materials. Occasionally, however, they make excessive efforts to draw parallels between the Torah and its ancient setting. One such example is the discussion of the plague of darkness:

Then the Lord said to Moses, “Hold out your arm toward the sky that there may be darkness upon the land of Egypt, a darkness that can be touched.” Moses held out his arm toward the sky and thick darkness descended upon all the land of Egypt for three days. People could not see one another, and for three days no one could get up from where he was; but all the Israelites enjoyed light in their dwellings. Pharaoh then summoned Moses and said, “Go, worship the Lord! Only your flocks and your herds shall be left behind; even your children may go with you.” But Moses said, “You yourself must provide us with sacrifices and burnt offerings to offer up to the Lord our God; our own livestock, too, shall go along with us—not a hoof shall remain behind: for we must select from it for the worship of the Lord our God; and we shall not know with what we are to worship the Lord until we arrive there.” But the Lord stiffened Pharaoh’s heart and he would not agree to let them go. Pharaoh said to him, “Be gone from me! Take care not to see me again, for the moment you look upon my face you shall die.” And Moses replied, “You have spoken rightly. I shall not see your face again!” (Exodus 10:21–29).

The authors ask: The plague of darkness is depicted in the Torah as the one that nearly cracked Pharaoh’s stubbornness. But why should this particular plague, which inflicted no damage, be so effective? The authors respond that the Egyptian sun god was the head of the Egyptian pantheon. In their mythology, the sun god rode a boat (called a barque) each day from east to west. He was born each morning, was in his prime at noon, and entered the Netherworld in the evening as an old man. During the night, he made his way through the Netherworld in order to be reborn in the morning, but a hostile chaos serpent named Apophis tried to stop him. When the sun rose in the morning, Egyptians could rest assured that the sun god had made it. Egyptians feared that if the sun did not rise in the morning, the world would descend into chaos. Therefore, the plague of darkness would have been particularly horrifying to Pharaoh and the Egyptians.

One may ask two questions against this explanation. First, does the Torah present the plague of darkness as the one that nearly cracked Pharaoh’s stubbornness? All Pharaoh says is, “Go, worship the Lord! Only your flocks and your herds shall be left behind; even your children may go with you.” This response is not substantially different from his reactions to several other plagues. Contrast that brief reaction with Pharaoh’s remarkable admission of error during the earlier plague of hail:

Thereupon Pharaoh sent for Moses and Aaron and said to them, “I stand guilty this time. The Lord is in the right, and I and my people are in the wrong. Plead with the Lord that there may be an end of God’s thunder and of hail. I will let you go; you need stay no longer” (Exodus 9:27–28).

Or Pharaoh’s response to the plague of locusts:

Pharaoh hurriedly summoned Moses and Aaron and said, “I stand guilty before the Lord your God and before you. Forgive my offense just this once, and plead with the Lord your God that He but remove this death from me” (Exodus 10:16–17).

No less significantly, the Torah does not mention the sun or its failure to rise in its account of the plague. It appears more likely that the Egyptians faced a massive hamsin with thick dust blocking out all sunlight and preventing motion.

Overall, this new series is a welcome contribution to the growing body of Orthodox writings that draw the best from contemporary scholarship in the service of understanding Tanakh. The series also successfully presents the material in an accessible manner that will benefit people of all backgrounds. The high-quality scholarship, coupled with the engaging presentation, will make this series a valuable companion for learning Torah. We look forward to the publication of future volumes of the set as well.

Notes

Review of Rabbi Yoel Bin Nun's book Prophets Against Empires (in Hebrew),

Yeshivat Har Etzion Press: Alon Shevut, 2022.[1]

When historians catalog Jewish people's successes of the past 50 years, one of the undoubted great successes they will list is the rebirth and explosive growth of Tanakh study as an integral part of the Torah curriculum. Long sidelined in traditional yeshiva curriculum,[2] we are witnessing a veritable renaissance of knowledge and resources among scholars and laypeople alike. Corresponding with this outburst is a new appreciation of those biblical texts generally thought to be inaccessible, including the later prophets (Isaiah, Jeremiah, Ezekiel, and the Book of Twelve). In describing how this revolution came about, the name of Rabbi Yoel Bin Nun will undoubtedly feature prominently among the pioneers who blazed the way in restoring the  popularity of Tanakh study. One of the original staff members of Yeshivat Har Etzion, he was among the founders of Gush Emunim (which he would later break away from), Michlelet Herzog, as well as the settlements of Alon Shevut and Ofra. One of the most prolific writers and scholars in Israel, he is rightfully considered one of the pioneers of the modern religious approach, described by Rabbi Shalom Carmy as the "literary-theological" approach. Based on modern literary techniques, combined with insights from history and archeology yet infused with awareness of the traditional sources and commentaries, his approach is among the most influential among in modern Israel today.[3] His most recent work, "Prophets Against Empires," provides a creative and comprehensive overview to the difficult prophetic literature that flourished in ancient Israel from the mid-nineth century to the destruction of the First Temple by the Babylonians in 587 bce.

Throughout history, the books of Isaiah, Jeremiah, Ezekiel, and the Book of Twelve were a locked treasure chest, containing tremendous pearls of wisdom, yet inaccessible to most. The biblical Hebrew is poetic and unfamiliar, an iron barrier between the reader and the prophets. Additionally, the prophetic books' lack of narrative structure, as well as generally not providing the historical background and context for what provoked the prophetic preaching create large obstacles between the prophets and the modern audience. These difficulties are not new; Martin Luther is often quoted as having complained:

They (the prophets) have a queer way of talking, like people who, instead of proceeding in an orderly manner, ramble off from one thing to the next, so that you cannot make head or tail of them or see what they are getting at. [4]

Historically, the lack of knowledge regarding the historical background of the prophetic literature has led some to argue that this knowledge is not necessary to comprehend their message. After all, the Talmud declares that “Many prophets arose in Israel, double the number of those who left Egypt; but prophecy that was needed for future generations was written, and that which was not needed was not written” (TB Megillah 14). Even the towering biblical scholar Nechama Leibowitz was quoted as stating that "Nineveh is New York is Tokyo!"[5] Since the prophets' message is eternal, its exact details are irrelevant. However, this focus on the timeless ignores the reality that the prophets attempted to convey timely messages to their listeners (and readers). As such, without an understanding of the historical background of the prophecies, their full import and ultimately impact would be lost. Additionally, as recent archeological discoveries continue to constantly increase and enrich our knowledge and understanding of the time period in which the prophets navigated, not applying this knowledge would deviate from the manner in which our earlier commentators operated.[6]

Influenced by Rabbi Bin Nun's focus on attempting to locate and recreate the historical background for the prophetic works, many of the latest commentaries attempt to understand the prophets' messages within their reality and milieu.[7] Now, Rabbi Bin Nun attempts to provide the comprehensive overview for a period of time that spans over 150 years and almost a dozen of the biblical prophets, providing both the historical overview of the era as well as locating the specific time when each prophecy was uttered. He divides the era into four distinct periods; two of which saw the ascent of the fortunes of the Jewish people, each followed by two rapid descents. The first period commences with the reign of Ahab, whose marriage to Jezebel the Phoenician ushered in a period of prosperity and success, combined with pagan corruption and idolatry. Jehu's assassination of Ahab's family begins a rapid descent, and for half a century, the people suffered under the assaults of Aram. However, two generations later during the reign of Jehu's grandson and great-grandson, Joash and Jeroboam, the northern kingdom of Israel regained its prosperity and ascendancy, concurrently with a dramatic change in the fortunes of the southern kingdom Judah under Uzziah. Both kingdoms expanded their borders to unprecedented heights; and in this period of material abundance and extraordinary military and political dominion, the two kingdoms worked in close cooperation. Finally, this idyllic period disappeared quickly. A devastating earthquake, Uzziah's fall from grace due to contracting the skin affliction tzara’at (commonly mistranslated as “leprosy”), the assassination of Jeroboam's son led to an extended period of political instability in Israel. This coincided with the reappearance of a more dangerous and militaristic Assyria on the eastern border which led to the relatively quick disappearance of the northern kingdom and the near extinction of the kingdom of Judah in the south. While discussing each of these periods, Rabbi Bin Nun attempts to locate the prophecies of each of the prophets who spoke at each time, connecting their words with the historical records. The book concludes with a brief summary of the lengthy reign of King Manasseh, and the people's final attempt to rebuild themselves under the reign of King Josiah.

The greatest strength and contribution of "Prophets Against Empires" is in Rabbi Bin Nun's almost unequalled tremendous breadth and depth of historical knowledge, in addition to his complete command of the biblical and traditional sources. In Jeremiah's attempts to renew the ancient covenant (Jer. 11), he has to wrestle with widespread Shabbat desecration (Jer. 17:22–27)—which enables Bin Nun to survey all the biblical texts that deal with business on Shabbat, from Exodus 16, Amos 8:5–6, Isaiah 1:15–16, and Nehemiah 13:15–22. Bin Nun is also up-to-date with all the recent developments in archeology. Reflecting on the miracle that Isaiah performed for Hezekiah, causing the sun to move backwards ten degrees (2 Kings 20:8–11), Bin Nun notes that Yigael Yadin found a sundial matching this description in the Cairo Museum.[8] Similarly, Isaiah's accounts in chapter 20 of the Assyrian campaign in the coastal region, specifically the attack on Ashdod in 713 bce, are corroborated from Sargon's own records and inscriptions found on the walls of the palace in his capital, Dur-Sharrukin.[9] The careful combining of all these disparate sources of knowledge together with Rabbi Bin Nun's tremendous exegetical imagination creates a masterpiece; the book is both an easy-to-read summary of a relatively forsaken period of Jewish history that makes the words of the prophets understandable and accessible, yet does not sacrifice depth and insight. Most importantly, as one proceeds into the work, one begins to form connections between the time of the prophets and ours.

One of the book's strengths is the division of the historical period into four distinct periods, which enable him to locate prophecies in their approximate historical context. Different times required differing prophets. The reign of Ahab required an Elijah to stand against him. However, Elijah could never envision the Jews being exiled out of their own land. Only when Amos appears, two generations later, when the Assyrian empire begins its meteoric ascent to the role of superpower, does the destruction of the Israelite kingdom and exile become real and imminent possibilities. Amos' rhetoric has to reflect this new reality.

Additionally, Rabbi Bin Nun capably notes that the book of Kings presentation of historical events is suspect chronologically. For example, chapters 4–8 of II Kings describe a northern kingdom that is beaten and subservient to Aram. Following the chronology, most commentators assume that the unnamed king of Israel is Ahab's son Jehoram. However, Rabbi Bin Nun notes that this decrepit situation does not reflect the state of the northern kingdom under Ahab's dynasty, which maintained a strong military and expanded borders. However, these chapters dovetail nicely with the political decline of the northern kingdom under Jehu and Jehoahaz as described later in the book (II Kings 10, 13). Therefore, suggests Rabbi Bin Nun, chapters 4–8 actually occur later chronologically, but are located earlier in order to present the prophet Elisha in a positive manner.

While dividing his historical recounting into broad time periods, Rabbi Bin Nun avoids dealing with some of the more difficult issues of the book of Kings' bewildering chronology. The number of years that Kings lists for each kingdom for the period of time beginning with the year when both Jehu and Ataliah ascend the respective thrones of Israel and Judah respectively under the final destruction of the northern kingdom diverge from both each other and the accepted historical record (Kings lists 143 years for the northern kingdom, 166 years for the southern kingdom, while the accepted historical record only spans 121 years). The problems have been known for generations; efforts to resolve them began in the second century ce, when R. Yose bar Halafta composed the Seder Olam Rabba, continue through the traditional medieval commentators and into modern-day scholarship, which attempt to account for newly discovered Assyrian (and other) records when reconciling the various discrepancies.[10] Wisely, Rabbi Bin Nun avoids murkying the clear waters that he has so painstakingly constructed by avoiding the minutiae of the competing chronologies found in both biblical sources and historical records.

One of the novel exegetical tools that Rabbi Bin Nun presents to the reader is the concept that certain prophecies are restatements of older oracles being recycled by the prophets for rhetorical purposes. If a speaker today would tell his audiences that “I have nothing to offer but blood, toil, tears, and sweat,” clearly the orator wishes to draw a comparison between his listener's situation and that of Winston Churchill in World War II. Similarly, Rabbi Bin Nun argues that several prophecies are only comprehensible if understood as ancient oracles that the speaker is using to either shock or alarm his listeners. Amos himself alludes to the existence of earlier prophetic traditions when he warns his audience "Woe to you who desire the day of the Lord! Why would you have the day of the Lord? It is darkness, and not light" (Amos 5:18). Clearly the prophet has to wrestle with an earlier understanding, common among the people, that the upcoming "day of the Lord" will see the destruction of God's enemies—only they can't imagine that they, the Jewish people, would be included in that group. We shall content ourselves with two examples of "old prophecies.” The first example encompasses Amos' opening verses, which describes a series of harsh punishments that await Israel's neighbors that encircle her, including Aram, Edom, the Philistines, and even Judah to the south. Suddenly, Amos' rhetorical trap springs shut, and the northern kingdom finds itself the recipient of the harshest prophecy of all.[11] Rabbi Bin Nun notices that many of the crimes that Amos accuses the surrounding nations of had been committed decades, if not a century earlier.[12] For example, Amos accuses Edom of the crime of "pursuing their brother with a sword" (Amos 1:11), which Rabbi Bin Nun connects with the events that occurred in the time of Jehoram the son of Jehoshaphat (see II Chronicles 21:9–10, 16–17). Similarly, the sins of Judah include "rejected the Law of the Lord, and they did not keep God’s statutes" (Amos 2:4), which would not have been true in Amos' time, when Uzziah sat on the throne, but would accurately reflect the reign of Amaziah, Uzziah's father. Therefore, he concludes that Amos is drawing his listeners in by regaling them with tales of divine justice from time gone by, only to surprise them with a new prophecy directed at them for their failings. He writes:

There is no point or significance to a declaration now, in the time of Jeroboam, that God will send a fire upon the house of Hazael in Damascus and upon the walls of Israel's other enemies; it all happened already. Amos's audience can look back nostalgically at the extraordinary string of victories that they experienced, and smile at the memory. It is precisely for this reason that Amos refers back to the ancient prophecy, which opened with God's condemnation of the terrible crimes of Aram against Israel—a prophecy that is familiar to his audience … Amos cites the ancient prophecy against each of the enemies as a necessary preface to his own prophecy concerning the crimes committed by Israel themselves. This latter prophecy is long and detailed, and its style differs from the brief enumeration in the earlier prophecy.[13]

The second, and perhaps most creative exegesis in the book, again evoking the usage of "old prophecies,” involves the opening verses of Hosea. Hosea is ordered by God to marry "a promiscuous woman” (in Hebrew, eshet zenunim) and have children with her. Together, they have two boys and one girl. The three children are given clearly symbolic and negative names; Yizreel, Lo-Ruchama, and Lo-Ami (meaning "the Jezreel valley,” a place seared into the nation's consciousness as a site of horrendous violence, "No mercy,” and "Not My people.” Rabbi Bin Nun will suggest that these names are clearly symbolic, but in an unexpected way. Chapter 2 in Hosea describes the bond between God and Israel one of husband and wife; however, since Israel has turned to Ba’al, whose worship Hosea dramatically describes, this connection has been tainted and desecrated. A tremendous problem exists. Hosea speaks in the time of the last kings of Jehu's dynasty, and later. Jehu, who lived at least half a century earlier, had completely eradicated Ba'al worship from the northern kingdom (II Kings 10:30), and no sources indicate that it ever returned. Rabbi Bin Nun asks: What point would there be in a prophet standing up to decry the harlotry of Jezebel, and the Ba’al-worship that she had introduced to Samaria, a whole century after it was no longer an issue? Again, Rabbi Bin Nun turns to Yehezkel Kaufmann, who argued that the first three chapters of Hosea should be attributed to an ancient prophet who spoke during the time of the house of Ahab.[14] After criticizing some of the weak points in Kaufmann's presentation, Bin Nun makes the following original suggestion. He suggests that any listener of Hosea would immediately recognize the promiscuous mother and her three wayward children. Clearly, Hosea was alluding to Jezebel, about whom Jehu exclaims, "What peace, so long as the harlotries of your mother, Jezebel, and her witchcrafts, are so many?" (II Kings 9:22). The daughter "Lo-Ruchama" (No Mercy) refers to Ataliah, the daughter of Ahab and Jezebel who slaughtered many of her own grandchildren during her coup d'etat (II Kings 11). The son "Lo-Ami" (Not My People) hints towards Achaziah, who had consulted with foreign gods and not a prophet of Israel (ibid., ch. 1); while "Yizre'el" was obviously a reference to Jehoram, who was killed in the Yizre'el valley (ibid., ch. 8). Again, the purpose of recycling the old prophecies is to shock Hosea's listeners out of their complacency and shake their self-confidence; by failing to maintain the high standards that God demanded of them, they had become as deserving of punishment and destruction as the house of Ahab.

As to be expected with a book with such an ambitious agenda, several prophets appear to be short-changed. Hosea, Amos, and Isaiah are seriously examined, and their prophecies are carefully parsed and assigned to where Rabbi Bin Nun assumes they were uttered. Specifically, Isaiah's historical and political prophecies, the events of Isaiah 1–12 and 36–39, are carefully assigned among the kings of Judah at that time. Chapters 2–5, which lambast the people for their arrogance and failure to utilize their affluence to improve the lives of their countrymen, Bin Nun identifies as having occurred during the reign of Uzziah, while the country was still prosperous. Chapters 7–12, which describe both the Syro-Israelite invasion of Judah in 734 bce and the encroaching Assyrian military are allocated to Ahaz and Hezekiah's reign. However, other prophets, including Micah, Nahum, Habakkuk, and Zephaniah are shortchanged in their presentation, receiving little more than a superficial introduction. Micah's vision of Judah's lowlands being ravaged by invasion (Mic. 1:9–16) is summarily assigned to the Assyrian invasion of 701 bce, even though the previous verses describe the northern kingdom of Samaria as still functioning (the capital would be destroyed in 721 bce).[15] More concerningly, in several places, Bin Nun's confidence in his dating suggestions border on speculation and circular logic, as opposed to concrete evidence. He argues that in the time of Ahab, there was a movement toward national unity, symbolized by the joining of the two royal houses together by marriage. His proof is Hosea 2:2: "And the children of Judah and the children of Israel shall be gathered together, and they shall appoint for themselves one head.” However, as he noted, the very dating of Hosea 2 to the time of Ahab is itself a novel suggestion, as well as the fact that the verse is written in the future tense, and is not describing an event, present or past. Similarly, Rabbi Bin Nun confidently assigns Nahum's prophecy that the Assyrian empire will not arise again, to the communal Passover sacrifice that Josiah performs in the year 622 bce, in his eighteenth year. Arguing that the people needed encouragement, fearful of Assyrian reprisals, Bin Nun states that Nahum declared his words of encouragement at this time. "Trouble shall not rise up a second time…. So says the Lord: Although [the Assyrians] are in full strength, and likewise many, even so they shall be cut down, and [their time] shall pass, and though I have afflicted you, I will afflict you no more … [therefore] keep your holidays, Judah; perform your vows, for the wicked one shall no more pass through you; he is utterly cut off" (Nah. 1:11–2:1). However, the Tanakh does not explicit time mentioned for Nahum's prophecy. Midrashic tradition states that Nahum actually prophesied earlier, during the reign of Manasseh (Seder Olam 20). This, however, is not mentioned by Rabbi Bin Nun. This is an unfortunate and expected shortcoming of the book; given the need to summarize the time period without becoming too bulky, Rabbi Bin Nun often ignores the alternative approaches found within the traditional commentators.[16] Historically, the midrashic identification of Nahum's prophecy to a generation before Josiah appears more logical, as Nahum himself states that "[the Assyrians] are in full strength"—which accurately describes the state of the Assyrian Empire during Manasseh's reign, but not during Josiah's.[17] The last real king of Assyria, Assurbanipal, found himself on the defensive on many fronts as enemies began to attack his overextended weakened forces during the last decade of his reign, and upon his death in 626 bce Assyria faced a rebellion from Babylon, which seceded from the empire. In the political vacuum that followed, Josiah had already begun to reclaim many of the lands of Israel that Judah had lost. At this juncture, no one would have been fearful of Assyrian reprisals; Nahum's words would have been seen as redundant. 

Perhaps the strongest question that arises from Bin Nun's presentation of the prophetic literature is the role that he assigns the prophets. Binyamin Lau, in his work on Jeremiah, attempts to portray them as public intellectuals: "a man of letters … an outsider to the system, a gadfly who must summon all his literary or oratory powers to persuade the audience of his words—and of the mortal danger of ignoring them" (Lau, "Jeremiah", p. xiv). Bin Nun appears to maintain a similar approach, except that he appears to place the prophet into the role of government advisor. When Hezekiah ponders whether to oppose the Assyrians militarily, Bin Nun speculates that Isaiah and Micah argued.[18] While Isaiah counselled the king to maintain his focus on religious reforms, Bin Nun portrays Micah as leading a nationalistic, populist party demanding that the king fight with Assyria. In doing so, Bin Nun focuses on the middle of Micah's prophecy ("Should Assyria come into our land, and should they tread upon our palaces, we will appoint over them seven shepherds and eight princes of men. And they shall break the land of Assyria with the sword, and the land of Nimrod at its gates" (Micah 5:4–5); yet ignores the clear end of the prophecy:

And it shall come to pass on that day, says the Lord, that I will cut your horses out of your midst, and I will destroy your chariots. And I will destroy the cities of your land, and I will break down all your fortresses… (ibid., 5:9–10)

The suggestion that any prophet (let alone Micah, whom history remembers as the one who saved them from the Assyrian invasion; see Jer. 26:17–18) would counsel the king of Judah to embark on a reckless adventure to challenge the world's pre-existing military superpower is ludicrous, especially when the resulting consequences include the destruction of almost the entire kingdom.[19] More troublingly, however, is that in his attempt to portray the prophets in terms that are accessible to the modern reader, Bin Nun almost removes the divine aspect of their messages. It is precisely this dimension that separated the prophets from our understanding, but from their listeners as well. Prophets may have served as advisors, intellectuals, gadflies, and counsellors—but their role was to convey the divine message, and the humanizing of the prophets by reducing them to roles that we can comprehend tends to diminish their primary function; they are God's messenger to the people, nothing less. 

Finally, most readers have a propensity to condense all mentions of idolatry into one large mold. This tendency is fueled by the rabbinic statement that the Jewish people only worshipped idols in order to permit themselves to publicly engage in forbidden sexual relations (Sanhedrin 63b). In response, Rabbi Bin Nun capably discusses the theological issues that motivated the Jewish people to abandon single-minded worship of God for a syncretic approach to allow them to interact with the other nations. However, even after Bin Nun's masterful survey of the political forces that moved our prophets one fundamental topic of prophetic concern still remains underdeveloped. This is the question of social justice. That the prophets demanded economic justice and social equality is undeniable—yet unfortunately, the underlying questions that led to their concerns and complaints have not yet been addressed. Recent scholarship suggests that in addition to the ever-present factors of human avarice and greed, the prophets were railing against larger economic structural forces that inevitably led to economic inequality. For example, Marvin Chaney argues that the very institution of the monarchy with its accompanying centralized government set in motion forces that led to the schism between the urban elite and the rural peasants. Other social scientists who study the modern effects of urbanization on highly rural, agrarian communities argue, with some possible merit, that the same economic forces of wealth concentration were at play during this period in eighth-century Israel and Judah.[20] These issues, the effects of changing economic systems and realities, and the growing concentration of wealth in the hands of an elite few, should be very relatable to modern audiences, who struggle with the same economic forces as did the listeners of the prophets of Judah and Israel in the eighth century bce.

In conclusion, the above criticisms should not in any way diminish the appreciation we should have for the fundamental tour de force that Rabbi Bin Nun has produced. Certain great works can only be produced after a lifetime of committed and dedicated scholarship. Fortunately, Rabbi Bin Nun's herculean efforts, as embodied in this book, open the door to the prophetic works even wider, so that ultimately, Jeremiah's hopeful vision that "I will place My law in their midst and I will inscribe it upon their hearts, and I will be their God and they shall be My people. And no longer shall one teach his neighbor or [shall] one [teach] his brother, saying, 'Know the Lord,' for they shall all know Me" (Jer. 31:33–34) one step closer to fruition. 

Notes

Angel for Shabbat, Parashat Bereishith

By Rabbi Marc D. Angel

“So God created Mankind in His own image, in the image of God He created him; male and female He created them” (Bereishith 1:27).

This verse has perplexed our sages for many generations. Since we believe God to be non-corporeal and not representable by any physical image, what does the Torah mean when it declares that humans were created in God’s image?

Various interpretations have been offered. Image refers not to any physical quality but to reason; or free will; or creativity; or spirituality. 

A widely-held teaching is that each human being is of infinite value since he/she is created in God’s image.  To harm a person in any way is to debase the Godliness within that human being. Jewish philosophers and social activists promote the view that each human life is infinitely precious; each person, in a sense, is an image of God and therefore should be honored as God is honored. Although this is a comforting and idealistic interpretation, it strikes me as being false.

History—including our own time—is replete with human beings who are the antithesis of Godliness. Can we really maintain that Stalin or Hitler were worthy to be honored for the image of God within them? Can we honestly see Godliness in terrorists, murderers, pathological haters?

In her recent novel, “The Enemy Beside Me,” Naomi Ragen describes the work of a woman who devotes her life to hunting down and prosecuting Nazis. The novel focuses on the mass destruction of Lithuanian Jewry, with the most heinous crimes against Jews committed by Lithuanians themselves. Can we say with honesty that the murderers, rapists and thieves were created in God’s image, that their lives were infinitely precious?

I can’t. 

Then what does the Torah mean when it states that God created human beings in His image?

 I believe this passage must be interpreted as stating a potentiality, not a fact. God endowed human beings with the possibility of becoming Godly. But this is a quality that must be developed by each person. Some are able to actualize this potentiality so as to be worthy of being in the image of God. Others, though, suppress the possibility of Godliness. They choose to defile the seeds of Godliness within them, so that in fact, they live and die without actualizing the image of God. Such people are not worthy of respect. On the contrary, they are to be deplored for having crushed the potentiality of Godliness within them.

When people strive to actualize the image of God within them, their lives are indeed infinitely precious. When they abort the image of God within them, they distort and defile the potential for Godliness within them. 

God planted His image in all of us, so that we can develop it and allow it to grow and flourish. To live as an image of God is not a guaranteed gift: it is the ultimate challenge.

I

This is my second symposium on Tanakh education for Conversations, and there have been countless others, elsewhere, on related topics.¹ Each time I have aimed to approach the subject from a different angle, and to examine where my thinking has changed. This time, alas, the questions posed to us about the challenges to Tanakh education impel me to be frank about our difficulties. My solace is that the situation is far different in Israel, and for the better. 

To start with three glaring deficiencies in our education. One is that frum (religious) discussion of Tanakh, whether you call it devar Torah or sermon, is detached from peshat (the plain meaning of the text), both peshat in the biblical text and careful reading of the classical rabbinic sources. It is often an exercise in homiletical whimsy, as evanescent as Jonah’s gourd, conceived for the moment, and almost immediately forgettable, a “treadmill to intellectual oblivion.” In my previous life as an editor, I would get material from rabbis and laypeople, who had been encouraged to consider their devar (sic!) print-worthy, and it was awkward trying to explain the difference between the fruits of their lucubration and the real thing. For the most part these productions are harmless, but cumulatively they deliver the message that anything goes, and they reinforce the feeling, more generally propagated by the internet, that discussing Tanakh and other theologically significant matters, does not require much of an attention span. 

Partly as a reaction to this perceived arbitrariness, partly out of curiosity and a desire to be “modern,” superior, academic, and up-to-date, there is an opposite tendency: to treat Tanakh earnestly as a basket of “problems.” One gravitates toward tidbits of comparative Semitics or Ancient Near Eastern discoveries, or technical phenomena like Qeri/Ketiv. More ambitiously, one concentrates on some of the challenges posed by biblical criticism (with special attention to those that can be talked about while standing on one foot), picks up rumors of scholarship in the media, attends lectures. Here, of course, especially with Higher and Lower Criticism, there is a danger of heresy or pseudo-heresy.  However, even when no theological lines are crossed, such an attitude leads to trivialization of the word of God. The academic or controversial talking points take priority over the encounter with Torat HaShem.  

This is liable to happen precisely because the more “devout” alternatives, in their own way, are also pleased to sidestep serious reading of the text in favor of the glib devar. Also because the prevalent mode of interpretation in our synagogues and schools tends to be univocal—what is commonly called the “takeaway” is supposed to be clear, unambiguous, all neatly wrapped up and tied with a bow. The study of great literature, history, and the like might force us to recognize that often, for the crucial questions in human life, there are no simple bottom-line solutions, and if our liberal arts studies were alive and healthy, they would contribute depth to our study of Torah as well.² But that is a different subject; as we are, one shallowness calls out to the other. Sadly, when speaking with individuals fully in the grip of “modernism,” it is impossible even to explain to them what they are missing. 

Last and most urgent is the problem of sheer ignorance. Tanakh is not much taught, what is taught is rarely retained, and 12 or more years of putatively intensive Jewish education are apparently insufficient to give young people adequate resources to allow serious study of Tanakh and its commentators (or even Talmud for that matter) in the original. I leave it for others to judge whether this is a consequence of neglect or incompetence on the part of elementary school and high school teachers, or fear that pursuing mastery with young students will damage fragile egos, or other factors. In my work, I witness the panic provoked in seemingly healthy young people by the challenge of Hebrew. Among the not-so-Modern Orthodox I have met baalei keria (readers of the Torah in synagogue services) unsettled by what they perceive to be arcane and intimidating explanations of the fact that, in the Torah, initial letters of a word sometimes have the dagesh kal and sometimes do not. 

You may argue, correctly, that my laments concern only the poorly educated “masses,” not the elite. Indeed, our most intelligent and diligent students and thinkers are in no way inferior to the best of yesterday and it is the best that we should be nurturing. What this argument leaves out is that, in an egalitarian environment, the weakest dictate the tone and standard for the rest. Invincible mediocrity among adults, reinforced in the schooling of the young, “trickles up” and demoralizes the best. You may also observe, regarding the first two of my complaints, that I, having taught Tanakh and Jewish thought for so many decades to so many of the rabbis and teachers out in the field, did not successfully communicate better alternatives, and cannot disclaim responsibility for our collective failure. 

II 

Last week my class in the Book of Exodus confronted Seforno’s overview of the book. Seforno quotes Ezekiel 20, where the prophet states that the Israelites in Egypt were rife with idolatry and that God took them out of Egypt only to prevent desecrating God’s Name. Hazal already noted that this damning information was suppressed for 850 years, from the time of the Torah to the time of Ezekiel. The implication would be that a peshat reading of Exodus would not incorporate the information we get from Ezekiel and that is reiterated in Midrashim. Seforno, however, relied on the content of Ezekiel’s prophecy in interpreting the Torah. Studying Seforno compels us to take up a variety of significant questions: Is he right to perceive hints to Israelite corruption in Exodus? Is their sin mitigated by partial repentance? Why does Rambam, referring to the idolatry in Egypt mentioned in Ezekiel, claim that God rescued the people due to the oath God swore to Abraham? Are the ups and downs in Israel’s response to Moses linked to the history of betrayal? How is the record of idolatry in Ezekiel similar or different from Joshua 24, where we are reminded that Terah was an idolater? Why are these matters raised in Ezekiel and in Joshua? 

If we aim to enhance our study of Tanakh and the commentators, it is essential to read them with care and it is equally crucial to bring to them our own questions. It may be useful, sometimes very useful, to consult academic scholarship on the Jewish exegetes, their cultural background, generalizations about their methods, the history of their printed texts, but the considerations emerging from the previous paragraph are not conditional on out of the way secondary resources. The first and last requirement is reading and thinking alertly. 

In the case just examined I did not propose solutions. Study first, make speeches later. Asking the right questions is the first step in the quest for answers. Those of us who teach are expected, at least occasionally, to make original points, preferably true. But the quest for truth and wisdom begins with questions persistently pursued. I would not exchange such reflection for a devar, or for a veritable wilderness of devar’s. 

III 

Sometimes the spur to analysis is not our spontaneous reflection or our study of the traditional resources. What about academic publications and specifically what about books and articles that are dismissive of Orthodox doctrine and indifferent to our God-fearing orientation? The simple answer is that it depends on whether the questions they raise and pursue are worthy of our attention or not. It may be more useful to look at an example than to speak in the abstract. 

When I received the invitation to contribute to this discussion, I was in the middle of reading Adi Ophir and Ishay Rosen-Zvi's Goy: Israel’s Multiple Others and the Birth of the Gentile. This book is mainly about post-biblical Judaism, rabbinic and non-rabbinic literature of the talmudic period, but it contains interesting analysis of Tanakh as well. The thesis of the book is that the idea of “goy,” the non-differentiated ontological “other” of the Jew, is a relatively late invention. Biblical literature spoke of specific nations, Moabites and Egyptians, for example, and defined Gentiles in terms of their practices, such as idolatry, but did not assign them to one all-inclusive, metaphysical category of Gentile. This general thesis should be of interest to anyone concerned with the subject of Jewish identity as it developed and as it is articulated in our sources.  

Here let me focus on an aspect of the book relevant to Tanakh. Many eschatological texts concern the Gentile nations. Some describe war or potential war involving the nations or specified nations against God and/or Israel (Joel 3–4; Ezekiel 38–39; Zechariah 12 and 14). The same prophets envision the nations serving God and worshipping in God’s Temple (e.g., Zechariah 8 and 14; Zephaniah 3; Isaiah 56 and 66, inter alia). Some assign a positive future status to converts (Isaiah 56; Ezekiel 47).  Most of these sources turn up in the Ophir-Rosen-Zvi volume. In theory one could notice the same phenomena simply by studying the primary texts and the traditional commentaries. In practice, reading the book contributed to my thinking, and invited further reflection. 

Here comes the caveat. The atmosphere and content of the presentation is academic, not religious. No surprise that the books of the Torah are dated and analyzed in conformity with preferred versions of biblical criticism. No surprise that, when prophetic accounts of the ideal future are contrasted with the books of Ezra and Nehemiah which condemn intermarriage with Gentiles, the obligatory buzzwords of modernity, words like “xenophobic,” and “separationist” are used to condemn halakhic Judaism. Quite apart from specific issues of theological truth, it is taken for granted that the Torah, both Written and Oral, should be treated not with reverence, but as a specimen of intellectual history that is judged from the superior perspective of secular scholarship. 

How should this affect the Orthodox reader? If you open the Tanakh or listen to discourses linked to Tanakh in search of inspiration or comfort food for the brain, no benefit accrued from studying such works can outweigh the discomfort it engenders and the potential corrosion of faithfulness. Even the serious student cannot dismiss reflexively the threat of intellectual and religious corruption in this field, as is the case in so many other areas of confrontation with contemporary secular culture. How to prepare and fortify oneself? 

One prerequisite is knowledge. That includes, first and foremost, knowing one’s way around Tanakh and being fully at home with the long history of Jewish interpretation. For those who think they will benefit from the academic literature, it means acquiring fluency in the substance and language of non-Jewish interpretation and academic scholarship, being able to readily “translate” their premises, arguments, insights, and aims into our own way of speaking and thinking, somewhat as students of foreign languages and cultures learn to think like the natives and to understand intuitively a cultural frame of reference alien to theirs. This is easier said than done, especially when the learner, by definition, begins without the needed background. 

The Orthodox student must be a person of robust faith. Academic study is only one area where this is necessary. By faith, in this context, I mean not only subscribing to all the correct beliefs and rejecting the heretical ones. Being faithful means being steadfast in one’s commitment. This is hard to achieve under the pressure of increasingly “other-directed,” conformist, socialization, in our “secular” lives and within the shelter of our Orthodox enclaves. Too many of our would-be intellectuals and pseudo-intellectuals vacillate between confidence and doubt, driven by the desire to fit in and unduly influenced by whom we have spoken to last. Faith is not only a virtue of the mind; it demands more than intelligence and “inner directedness.” Faith is a virtue of character, and rests upon spiritual and ethical stability. Faith is about who we are, not only about what we know and believe. 

When Wittgenstein remarked that you need big shoes to cross a bridge with cracks in it, he was not prescribing for specific scholarly pursuits but describing what it takes to be a thinking individual, a “philosopher.” And the thrust of his remark was that understanding is not typically promoted through exhibitions of scintillating intellectual cleverness but often requires a “big shoe” solidity, which he is not afraid to call “obtuseness.” Professional proficiency in a complex field requires apprenticeship with appropriate exemplars of excellence, despite the theoretical possibility that you can pick up a modicum of reading competence, information, and reasoning skills in the solitude of the library. That is even more so in acquiring and sustaining the fundamental orientation needed to become a serious religious individual. You cannot grow as a faithful individual, in the sense used here, without the personal example of faithful personalities. As the Mishna (Avot chapter 1) puts it, you must make yourself a teacher and acquire a friend. We need before our eyes living examples of solid, persistent, unshakeable yet thoughtful commitment to God and to God’s Torah. 

IV 

Which contemporary writers are especially worthy of commendation? It goes without saying that if you are working on a specific text or a set of questions, the most useful books and articles are those that address the problems at hand, and the researcher or thinker who will benefit you most in each case may not be of value at other times. The works I mention here have general value. In keeping with my previous remarks, these are works that exemplify a proper balance among exegetical, theological, literary, and historical dimensions of study. In other words, they provide good role models and not just useful information. 

1. After all these years, Nechama Leibovitz’s Gilyonot remain an excellent invitation to the careful reading of exegesis, mostly but not wholly the traditional commentators. At times, the sources tackled, and the kind of solutions implicitly favored reflect the parameters of her personal agenda. All the same, she is the teacher of all of us. 

2. The Daat Mikra series of commentaries published by Mosad haRav Kook was intended to supply a biblical commentary faithful to tradition, yet up to date with modern scholarship, history, geography, and so forth. Some of the volumes are already showing their age, and the format is one that sometimes tends to be overly conservative, and at other times overly inclusive of religiously liberal positions. It is successful as a commentary more than as an intensive analysis of specific issues. Nonetheless, it does the work it was intended to do. 

3. On the Torah, I like the Torat Etzion series. One advantage is that it represents many writers, for the most part familiar with the kind of questions and solutions prevalent among the Bible critics, and aware of the approaches to these questions adopted by contemporary Orthodox interpreters. Despite the shared backgrounds and interests of many contributors, individual writers speak for themselves, which makes for a degree of diversity in their presentations. 

4. If I were to mention one name in contemporary Orthodox Bible scholarship, it would be the prolific Yonatan Grossman. His many books and articles comment on a variety of biblical texts, most notably his multiple volumes on the Book of Genesis. These stand out for their attempt at comprehensiveness and no less for the balance between his use of traditional exegesis and approaches, on the one hand, and the full panoply of modern scholarship on the other hand. 

In mentioning these endeavors, I do not intend to dismiss the work of many other Orthodox writers, nor to exclude engagement, by those able to do so, with scholarship from outside our community of faith and commitment. Some years ago, I set aside one morning a week for private learning with one of my students. During these sessions we had before us a book by a well-known contemporary Orthodox scholar-thinker. One day my havruta asked me why I kept consulting this volume when invariably I disagreed with his analysis. The reason was that I cared about the questions he asked and the sources he brought to bear. He stimulated our thinking in ways that I appreciated. Much of the task incumbent on us is accumulating knowledge and information and keeping it in working order. The great challenge and joy, however, is to seek wisdom beyond information, and for that we must learn how to think and to find teachers and partners in our quest. 

Thoughts for Yom Kippur

By Rabbi Marc D. Angel

In his essay, “The Condition We Call Exile,” Joseph Brodsky—who won the Nobel Prize for Literature in 1987—makes a stark observation. “A free man, when he fails, blames nobody.” An essential feature of being a free human being is taking responsibility for one’s actions. Blaming others is a sign of moral and intellectual weakness; it is a sign of a slave mentality.

The Torah provides a candid roadmap guiding us to become responsible, free human beings. It starts with examples of failure!

Adam and Eve eat the forbidden fruit and God confronts them. Eve blames it on the snake. Adam blames it on Eve. Neither takes responsibility. Neither has the moral strength to say: I have failed, I made a mistake, I sinned. 

Cain murders Abel and God confronts him. Cain asks “am I my brother’s keeper?” He laments the punishment that God metes out, but he never says: I’m sorry, I did wrong.

The first example in the Torah of someone taking blame for improper behavior is Judah, when he admits that his daughter in law Tamar was righteous and he was in the wrong. (Bereishith 38:26) This sign of personal strength becomes a hallmark of Judah’s personality. It is not by accident that Jacob assigns the role of leadership to him. Judah is the lion of the family.

As the Torah unfolds, we find many examples of sins by individuals and by the people as a whole. In very few instances does anyone take responsibility. But the Torah provides a steady and clear roadmap to personal freedom: repentance.

The Torah calls on us to admit to our sins and faults. It provides a lengthy and detailed list of instructions about sin offerings that were to be brought in the sanctuary. It provides for a Day of Atonement, when we are called upon to confess sins, purify ourselves, admit faults…and resolve to do better in the future. It is precisely through repentance that we assert our freedom. We stand before God as responsible human beings, not blaming anyone else for our mistakes and misdeeds.

The Torah wants us to be free. It teaches us to shake off the tendency to blame others for our own shortcomings. Slaves and weaklings lack the personal courage to stand up on their own. They succumb to cults and ideologies that foster lies and conspiracy theories against others, whom they blame for all their problems.  In so doing, they demonstrate their own lack of good character, their lack of genuine freedom.

Yom Kippur is a gift that God has given to those who follow the Torah. But its message is a gift for all humanity. “A free man, when he fails, blames nobody.” Nobody, that is, except oneself. When one can be honest before God, one is on the road to personal freedom.

Angel for Shabbat, Parashat Ha’azinu

By Rabbi Marc D. Angel

“Remember the days of old, consider the years of many generations…” (Devarim 32:7)

Jewish tradition is passed on from one generation to the next. The mystery of Jewish survival is really no mystery: it is the result of incredible faith and commitment on the part of parents and grandparents; it is the result of the younger generations taking hold of the tradition with full hearts and minds.

The following text is drawn from my article on the teachings of Rabbi Joseph B. Soloveitchik. It sheds light on the ideas and ideals that have characterized our people for thousands of years.

Halakhic Jews feel inextricably bound to all Jews, even those who are unsympathetic to them and their beliefs. "Judaism has stressed the wholeness and the unity of Knesset Israel, the Jewish community. The latter is not a conglomerate. It is an autonomous entity, endowed with a life of its own .... However strange such a concept may appear to the empirical sociologist, it is not at all a strange experience for the halakhist and the mystic, to whom Knesset Israel is a living, loving and suffering mother" ("The Community," p. 9). In one of his teshuvah lectures, Rabbi Soloveitchik stated that "the Jew who believes in Knesset Israel is the Jew who lives as part of it wherever it is and is willing to give his life for it, feels its pain, rejoices with it, fights in its wars, groans at its defeats and celebrates its victories" (Al ha-Teshuvah, p. 98). By binding oneself to the Torah, which embodies the spirit and destiny of Israel, the believer in Knesset Israel thereby is bound to all the generations of the community of Israel, past, present and future.

The Rav speaks of two types of covenant which bind Jews to Knesset Israel. The berit goral, the covenant of fate, is that which makes a Jew identify with Jewishness due to external pressure. Such a Jew is made conscious of Jewish identity when under attack by anti-Semites; when Israel is threatened by its enemies; when Jews around the world are endangered because of their Jewishness. The berit goral is connected to Jewish ethnicity and nationalism; it reminds the Jew that, like it or not, he is a Jew by fate.

The berit yeud, the covenant of mission and destiny, links the Jew to the positive content of Jewishness. He is Jewish because he chooses the Jewish way of life, the Torah and halakha; he seeks a living relationship with the God of Israel. The berit yeud is connected with Jewish ideals, values, beliefs, observances; it inspires the Jew to choose to live as a Jew. The berit goral is clearly on a much lower spiritual level than the berit yeud; the ideal Jew should see Jewish identity primarily in the positive terms of the berit yeud. However, the Rav does not negate the significance of the berit goral. Even if a Jew relates to Jewishness only on the ethnic level, this at least manifests some connection to the Jewish people. Such individuals should not be discounted from Knesset Israel, nor should they be disdained as hopelessly lost as Jews. Halakhic Jews, although they cling to the berit yeud, must recognize their necessary relationship with those Jews whose connection to Jewishness is on the level of berit goral.

Ultimately, though, Jewish tradition is passed from generation to generation by those Jews who are committed to Torah and halakha. Thus, it is critical that all Jews be brought into the category of those for whom Jewishness is a positive, living commitment. Jewishness based on ethnicity will not ensure Jewish continuity. The Rav credited the masorah community with transmitting Judaism from generation to generation. The masorah community is composed of those Jews for whom transmission of Torah and halakha is the central purpose of life. It was founded by Moses and will continue into the times of the Messiah. Members of the masorah community draw on the traditions of former generations, teach the present generation, plan for future generations. "The masorah community cuts across the centuries, indeed millenia, of calendaric time and unites those who already played their part, delivered their message, acquired fame, and withdrew from the covenantal stage quietly and humbly, with those who have not yet been given the opportunity to appear on the covenantal stage and who wait for their turn in the anonymity of the 'about to be'" ("The Lonely Man of Faith," p. 47).

The masorah community actually embodies two dimensions--the masorah community of the fathers and that of the mothers. The Rav clarifies this point by a personal reminiscence. "The laws of Shabbat, for instance, were passed on to me by my father; they are part of mussar avikha. The Shabbat as a living entity, as a queen, was revealed to me by my mother; it is a part of torat imekha. The fathers knew much about the Shabbat; the mothers lived the Shabbat, experienced her presence, and perceived her beauty and splendor. The fathers taught generations how to observe the Shabbat; mothers taught generations how to greet the Shabbat and how to enjoy her twenty-four hour presence" (“Tribute to the Rebbitzen of Talne," p. 77).

The Rav teaches that Knesset Israel is a prayerful community and a charitable community. "It is not enough to feel the pain of many, nor is it sufficient to pray for the many, if this does not lead to charitable action" ("The Community," p. 22). A responsible member of Knesset Israel must be spiritually awake, must be concerned for others, must work to help those in need. "The prayerful-charity community rises to a higher sense of communion in the teaching community, where teacher and disciple are fully united" ("The Community," p. 23). The community must engage in teaching, in transmitting, in passing the teachings of Torah to new generations.