Shtetl Days by Harry Turtledove is a fascinating short story set in an alternative future where the Nazis have won WW2 and conquered the world. They succeeded in exterminating the Jews but have set up recreated shtetls as tourist destinations. Actors play at living the daily lives of the long destroyed Jews to the delight of on-lookers snapping photos. They even re-enact pogroms! Nevertheless, the law of unintended consequences kicks in and some of the actors begin to wonder which part of their life is just a role being played.
http://www.tor.com/stories/2011/04/shtetl-days
It is free online, but only $0.99 as an ebook.
Showing posts with label Jewish. Show all posts
Showing posts with label Jewish. Show all posts
Tuesday, April 26, 2011
Saturday, March 26, 2011
Review: Sandy Koufax: A Left's Legacy
Sandy Koufax: A Lefty's Legacy by Jane LeavyMy rating: 3 of 5 stars
Overall, I liked the book and it certainly deepened my interest in and knowledge of Koufax. The chapter on Koufax and his Jewish identity was, to no one's surprise, the most interesting of the book. The chapter that covers the last inning of his perfect game was thrilling. I think Leavy did a good job of showing us Koufax's character. Clearly not an easy guy to get a read on, but she gets him into the book without it devolving to an 'as-told-to' or a 'tell-all'. Nevertheless, I didn't care for Leavy's narrative structure. It jumped around a lot, back to Koufax's early days with the Dodgers, to present day, and to the 60s. She switched from one person's testimony to another so much, I often found myself turning back a few pages to figure who was who.
View all my reviews
Thursday, October 09, 2008
Observing Yom Kippur
So what does a secular, humanistic Jew do on Yom Kippur? Obviously, I don’t daven in shul, afflict my soul, or make myself pitiable before God.
One of the most identifiable observances of Yom Kippur is the fasting. I do a symbolic fast. That is, I don’t fast sundown to sundown. But I do set aside several hours on Yom Kippur for reflection and during that period, I don’t eat (though I do drink water). This is often only several hours, though some years I’ll do it most of the day. I am not going to torture myself all day merely for tradition. So on the years where we plan a Break Fast or attend one, I will fast for most of the day to make the Break Fast more meaningful. On years like this one, where we don’t have a Break Fast, I only fast for the period of reflection. It’s a symbolic or ritualized fast. I am fasting to connect with the traditions of the Jewish people, to remind myself what day it is, and to make sure I engage in the kind of reflection appropriate for the day.
I reflect on the past year. I go month by month, focusing on accomplishments and achievements; and also on failures and shortcomings. What could I have done better? As part of that, I also recall harm or pain I might have caused another that I have not corrected. I think how I can correct or seek forgiveness for these; and make a plan to do that.
I think about the future: what are my goals, but also how can I improve myself. What parts of my character need work? And what am I going to do about it?
I also spend time thinking about what being Jewish means to me. I am strongly connected to the Jewish people and to my Jewish roots. I want preserve them, deepen them, and celebrate them. (And so I write blog posts like this)
Lastly, I reflect on any significant losses. This past year, as many know, we lost our beloved cat Sylvia. I spent some time looking at photos of Sylvia, reading the blog posts about her illness, and just letting myself miss her. It was painful, but important.
Good Yontiv, Good Fast, and Shana Tova!
One of the most identifiable observances of Yom Kippur is the fasting. I do a symbolic fast. That is, I don’t fast sundown to sundown. But I do set aside several hours on Yom Kippur for reflection and during that period, I don’t eat (though I do drink water). This is often only several hours, though some years I’ll do it most of the day. I am not going to torture myself all day merely for tradition. So on the years where we plan a Break Fast or attend one, I will fast for most of the day to make the Break Fast more meaningful. On years like this one, where we don’t have a Break Fast, I only fast for the period of reflection. It’s a symbolic or ritualized fast. I am fasting to connect with the traditions of the Jewish people, to remind myself what day it is, and to make sure I engage in the kind of reflection appropriate for the day.
I reflect on the past year. I go month by month, focusing on accomplishments and achievements; and also on failures and shortcomings. What could I have done better? As part of that, I also recall harm or pain I might have caused another that I have not corrected. I think how I can correct or seek forgiveness for these; and make a plan to do that.
I think about the future: what are my goals, but also how can I improve myself. What parts of my character need work? And what am I going to do about it?
I also spend time thinking about what being Jewish means to me. I am strongly connected to the Jewish people and to my Jewish roots. I want preserve them, deepen them, and celebrate them. (And so I write blog posts like this)
Lastly, I reflect on any significant losses. This past year, as many know, we lost our beloved cat Sylvia. I spent some time looking at photos of Sylvia, reading the blog posts about her illness, and just letting myself miss her. It was painful, but important.
Good Yontiv, Good Fast, and Shana Tova!
Wednesday, October 08, 2008
A Secular Yom Kippur
It's that time of year again when I repost my article on Yom Kippur. Yom Kippur starts tonight.
Self-Judgment Days
Self-Judgment Days
Thursday, May 08, 2008
Happy Birthday!
Today is the 60th anniversary of the founding of the modern state of Israel (Yom Ha'atzmaut). In many ways, it is the most successful state formed out of former European colonial possessions. The area that became Israel was a British possession and before that part of the Ottoman Empire.
It has a growing and stable economy, rich in high-tech and bio-tech. It is also one of the more successful countries to shift from a centralized, socialistic economy to a more decentralized, freer economy. This is, of course, one of the main reasons for its growing economy.
Israel has fought 4 major wars with its neighbors, not to mention decades of battling terrorists. Its air force is one of the best in the world. Many of the tank fighting strategies deployed in both the Gulf Wars were developed by the Israelis on their battlefields. The cooperation between the militaries of Israel and the US has been a boon to both countries.
Economically and militarily, Israel is an unquestionable success story.
Yet, Israel still struggles with its identity. It is largely a secular society, but identifies itself as a Jewish state. It struggles with dealing with issues of democracy and equality regarding the Israel Arab minority as well as differences between Jews of European descent and those who emigrated from the Arab world. It wrestles daily with the weight of controlling disputed and violent territories. And even after 60 years, it contends with an international community that is, at best, unsure how to relate to with her.
Somehow, this is fitting for a Jewish state. Individual Jews have, in analogous ways, the same struggles. Many of Jews outside of Israel are also secular but do not shed their Jewish identity and connections. This balance between secularism and religion is always a challenge for Jews--even those who are expressly religious. This is why some retreat into the confines of Hasidic communities where they largely cut themselves off from the outside world. And why others reject their identity all together so as not to be connected with religion at all. Most Jews, however, find themselves somewhere along the spectrum of secular and religion; not wanting to jettison their Jewish identity, but not wanting to live by restrictive and arbitrary rules.
Individual Jews also contend with the differences between Jews. Since the Jewish Enlightenment, The Haskalah, in the 18th century when Jews began to integrate into European society and culture, Jews have struggled with the choices their fellow Jews have made. Some chose to completely assimilate into European society--going so far as converting to Christianity. Others chose the opposite path fighting against any integration and forming insular communities that avoid Christian Europe. Again, most were some where in between, balancing being Jewish and European.
In Europe and American, there was and is prejudice between Jews. The more highly cultured and assimilated Jews looking down upon and embarrassed by the Tevyas of the world. We see this in the late 19th century when German Jews, already established in the US, had to deal with these Yiddish speaking, peasant immigrants from Eastern Europe. And we see it today between Hasidic communities and other Jewish communities. A Reform Jewish family living in Manhattan has more in common with (and get along better with) its Presbyterian neighbors than with the Hasidic Jews living across the river in Crown Heights.
And Jews today are still uncomfortable and unsure of their relationship with the non-Jewish world around them. We are, largely, successful economically and socially. Anti-semitism is still an issue, but it is not respectable and usually hidden. Jews do not worry about not getting jobs or in to schools anymore. They don't worry about getting into social clubs or politics. Few fear being dragged from their work and beaten. And yet, most Jews, deep down, have some nondescript, undirected worry. "It could happen again. It happened in Germany and Jews were comfortable and successful there"
And this brings me back to Israel. One of the main reasons Jews are so supportive of Israel is because we need to know its there. We need to know its there as an escape valve--if things get bad enough, there is always Israel. We need to know its there as a source of pride--see what Jews can do. We need to know its there because it unites Jews--it's one of the few things most Jews can agree on.
I hope that the next 60 years will bring more prosperity to Israel, peace with its neighbors and its Arab population within, and wider acceptance within the world community. But Israel, like all Jews, will always struggle with its identity--that is, ironically, our identity.
It has a growing and stable economy, rich in high-tech and bio-tech. It is also one of the more successful countries to shift from a centralized, socialistic economy to a more decentralized, freer economy. This is, of course, one of the main reasons for its growing economy.
Israel has fought 4 major wars with its neighbors, not to mention decades of battling terrorists. Its air force is one of the best in the world. Many of the tank fighting strategies deployed in both the Gulf Wars were developed by the Israelis on their battlefields. The cooperation between the militaries of Israel and the US has been a boon to both countries.
Economically and militarily, Israel is an unquestionable success story.
Yet, Israel still struggles with its identity. It is largely a secular society, but identifies itself as a Jewish state. It struggles with dealing with issues of democracy and equality regarding the Israel Arab minority as well as differences between Jews of European descent and those who emigrated from the Arab world. It wrestles daily with the weight of controlling disputed and violent territories. And even after 60 years, it contends with an international community that is, at best, unsure how to relate to with her.
Somehow, this is fitting for a Jewish state. Individual Jews have, in analogous ways, the same struggles. Many of Jews outside of Israel are also secular but do not shed their Jewish identity and connections. This balance between secularism and religion is always a challenge for Jews--even those who are expressly religious. This is why some retreat into the confines of Hasidic communities where they largely cut themselves off from the outside world. And why others reject their identity all together so as not to be connected with religion at all. Most Jews, however, find themselves somewhere along the spectrum of secular and religion; not wanting to jettison their Jewish identity, but not wanting to live by restrictive and arbitrary rules.
Individual Jews also contend with the differences between Jews. Since the Jewish Enlightenment, The Haskalah, in the 18th century when Jews began to integrate into European society and culture, Jews have struggled with the choices their fellow Jews have made. Some chose to completely assimilate into European society--going so far as converting to Christianity. Others chose the opposite path fighting against any integration and forming insular communities that avoid Christian Europe. Again, most were some where in between, balancing being Jewish and European.
In Europe and American, there was and is prejudice between Jews. The more highly cultured and assimilated Jews looking down upon and embarrassed by the Tevyas of the world. We see this in the late 19th century when German Jews, already established in the US, had to deal with these Yiddish speaking, peasant immigrants from Eastern Europe. And we see it today between Hasidic communities and other Jewish communities. A Reform Jewish family living in Manhattan has more in common with (and get along better with) its Presbyterian neighbors than with the Hasidic Jews living across the river in Crown Heights.
And Jews today are still uncomfortable and unsure of their relationship with the non-Jewish world around them. We are, largely, successful economically and socially. Anti-semitism is still an issue, but it is not respectable and usually hidden. Jews do not worry about not getting jobs or in to schools anymore. They don't worry about getting into social clubs or politics. Few fear being dragged from their work and beaten. And yet, most Jews, deep down, have some nondescript, undirected worry. "It could happen again. It happened in Germany and Jews were comfortable and successful there"
And this brings me back to Israel. One of the main reasons Jews are so supportive of Israel is because we need to know its there. We need to know its there as an escape valve--if things get bad enough, there is always Israel. We need to know its there as a source of pride--see what Jews can do. We need to know its there because it unites Jews--it's one of the few things most Jews can agree on.
I hope that the next 60 years will bring more prosperity to Israel, peace with its neighbors and its Arab population within, and wider acceptance within the world community. But Israel, like all Jews, will always struggle with its identity--that is, ironically, our identity.
Thursday, May 01, 2008
Never Forget. Never Again.
Today is Yom HaShoah: Holocaust Remembrance Day.
Nearly 6 million innocent lives extinguished for being Jews. Anywhere from 1.5 to 2 million of these lives were children.
These numbers are unfathomable. Each life a unique, unrepeatable point; an individual with hopes, fears, passions, and goals. These are gone forever. What was lost is unimaginable. The future achievements and accomplishments of each of these individuals lost to the gas chambers.
There are several memorials that represent this all too clearly. Two are at the US Holocaust Museum in DC. One is a sculpture of a huge pile of shoes. Lives discarded as a easily as one discards shoes. These personal items often all that was left of these lives.
The second is the memorial for a Jewish town wiped from the map. It's two stories of photographs of the town and its people. Pictures of weddings, parades, shops, friends, lovers. All gone, consumed by hate.
The last is the Children's Memorial at Yad Vashem, the Israeli Holocaust memorial and museum in Jerusalem. An underground structure, dark and cool. There are memorial candles and mirrors reflecting these candles. The effect is haunting. An infinity of tiny lights shining in this cold dark place. What brightness that could have come from these lives that we will never know?
An excellent resource: The Holocaust Wing of the Jewish Virtual Library
Never Forget. Never Again.
Nearly 6 million innocent lives extinguished for being Jews. Anywhere from 1.5 to 2 million of these lives were children.
These numbers are unfathomable. Each life a unique, unrepeatable point; an individual with hopes, fears, passions, and goals. These are gone forever. What was lost is unimaginable. The future achievements and accomplishments of each of these individuals lost to the gas chambers.
There are several memorials that represent this all too clearly. Two are at the US Holocaust Museum in DC. One is a sculpture of a huge pile of shoes. Lives discarded as a easily as one discards shoes. These personal items often all that was left of these lives.
The second is the memorial for a Jewish town wiped from the map. It's two stories of photographs of the town and its people. Pictures of weddings, parades, shops, friends, lovers. All gone, consumed by hate.
The last is the Children's Memorial at Yad Vashem, the Israeli Holocaust memorial and museum in Jerusalem. An underground structure, dark and cool. There are memorial candles and mirrors reflecting these candles. The effect is haunting. An infinity of tiny lights shining in this cold dark place. What brightness that could have come from these lives that we will never know?
An excellent resource: The Holocaust Wing of the Jewish Virtual Library
Never Forget. Never Again.
Tuesday, December 04, 2007
Happy Nayrot!
Tonight, Dec 3rd, starts Hanukka (how do you spell it?).
As a kid, Hanukka was a time of presents and yummy latkes. In Hebrew school we were taught that Hanukka is the celebration of the miracle of the lamp oil: there was, the story goes, oil enough for one day, but the oil burned 8 days and allowed the re-dedication of the Temple after the Maccabees victory over the Greeks. Hanukka means dedication.
Interesting story, but it's not what makes Hanukka interesting to me--or it seems to Jews in general. Hanukka has a rather surprising checkered past, but the Jewish people never gave up on it.
Hanukka replaces the ancient holiday of Nayrot. Nayrot was a winter solstice holiday that like most solstice celebrations involved lights (Christmas lights anyone?). The winter solstice is the darkest time of the year and so ancient cultures would light fires and have festivals involving lights and fires to fill the dark winter period. This also probably involved a little of what the late Rabbi Wine called "imitative magic." The mystical hope was that by lighting fires this would inspire the sun to rekindle, get brighter, and lead to spring.
The Israelite priests weren't big fans of this holiday because it was part of an older Sun-worshiping religion and not the Yahweh worship they were pushing. They tried, but couldn't wipe it out. Then, the Maccabees used the holiday to solidify the memory and glory of their victory and Hanukkah was born.
Problem was, the Rabbis, who would replace the priests as the religious leaders after the destruction of the temple, weren't fans of the Maccabees. This is why the holiday and The Books of the Maccabees are not in the the Jewish Bible. The Maccabees, you see, didn't only fight the Greeks, but Hellenized Jews. When the Maccabees came to power, they were a bit on the fundamentalist side stamping out any form of Judaism that didn't fit what they thought was correct practice. This ended up pitting them against the Pharisees who would later grow into the rabbinical tradition.
Still, the ancient ritual of lighting fires in the dark winter months continued; the priests couldn't get rid of Nayrot and the Rabbis couldn't get rid of Hanukkah. Some argue that the Rabbis invented the story about the miracle oil in order to make Hanukkah fit more with the Rabbi's vision of Judaism. If you can't beat them, assimilate them.
So, Hanukkah isn't interesting to Jews because of some tale of oil. We love Hanukkah for the same reason our ancient forebears did: it's dark and cold outside (here in Roscoe, it's snowing!) and the bringing of light and warmth into the home at this time is joyful. It is also a moment of pride. We can conquer the winter, control fire, and be warm and prosperous even as the natural world (temporarily) dies.
And, of course, there are those latkes smothered in apple sauce.
As a kid, Hanukka was a time of presents and yummy latkes. In Hebrew school we were taught that Hanukka is the celebration of the miracle of the lamp oil: there was, the story goes, oil enough for one day, but the oil burned 8 days and allowed the re-dedication of the Temple after the Maccabees victory over the Greeks. Hanukka means dedication.
Interesting story, but it's not what makes Hanukka interesting to me--or it seems to Jews in general. Hanukka has a rather surprising checkered past, but the Jewish people never gave up on it.
Hanukka replaces the ancient holiday of Nayrot. Nayrot was a winter solstice holiday that like most solstice celebrations involved lights (Christmas lights anyone?). The winter solstice is the darkest time of the year and so ancient cultures would light fires and have festivals involving lights and fires to fill the dark winter period. This also probably involved a little of what the late Rabbi Wine called "imitative magic." The mystical hope was that by lighting fires this would inspire the sun to rekindle, get brighter, and lead to spring.
The Israelite priests weren't big fans of this holiday because it was part of an older Sun-worshiping religion and not the Yahweh worship they were pushing. They tried, but couldn't wipe it out. Then, the Maccabees used the holiday to solidify the memory and glory of their victory and Hanukkah was born.
Problem was, the Rabbis, who would replace the priests as the religious leaders after the destruction of the temple, weren't fans of the Maccabees. This is why the holiday and The Books of the Maccabees are not in the the Jewish Bible. The Maccabees, you see, didn't only fight the Greeks, but Hellenized Jews. When the Maccabees came to power, they were a bit on the fundamentalist side stamping out any form of Judaism that didn't fit what they thought was correct practice. This ended up pitting them against the Pharisees who would later grow into the rabbinical tradition.
Still, the ancient ritual of lighting fires in the dark winter months continued; the priests couldn't get rid of Nayrot and the Rabbis couldn't get rid of Hanukkah. Some argue that the Rabbis invented the story about the miracle oil in order to make Hanukkah fit more with the Rabbi's vision of Judaism. If you can't beat them, assimilate them.
So, Hanukkah isn't interesting to Jews because of some tale of oil. We love Hanukkah for the same reason our ancient forebears did: it's dark and cold outside (here in Roscoe, it's snowing!) and the bringing of light and warmth into the home at this time is joyful. It is also a moment of pride. We can conquer the winter, control fire, and be warm and prosperous even as the natural world (temporarily) dies.
And, of course, there are those latkes smothered in apple sauce.
Saturday, November 17, 2007
Orthodoxy to Humanism
Here's an interesting post by Rabbi David Gruber explaining why he left Orthodox Judaism for secular humanism. He starts with the growth of his misgivings and then goes into detail on why he thinks the main claims of Orthodoxy are wrong--even immoral, because, as he says "it had robbed me of my individuality."
His new philosophy of life is:
Hear! Hear!
http://littlefoxling.blogspot.com/2007/11/guest-post-from-david-gruber.html
His new philosophy of life is:
I wish to base my life on a non-theistic world outlook that recognizes the supremacy of reason, and the dignity of the human being, who can and must stand alone in this world, and whose accomplishments and perseverance in an incredible and beautiful, while hostile and indifferent universe can and should be celebrated.
Hear! Hear!
http://littlefoxling.blogspot.com/2007/11/guest-post-from-david-gruber.html
Friday, September 21, 2007
Wayback Machine: Yom Kippur
It's that time of year again where I repost my article on Rosh Hashanah and Yom Kippur. Rosh Hashanah as come and gone, and Yom Kippur started tonight.
Self-Judgment Days
Self-Judgment Days
Tuesday, June 05, 2007
40 Years Later
I might as well keep the Israeli theme going...
Today marks the 40th Anniversary of the Six Day War between Israel and the Arab countries. Israel, facing a massive, unprovoked attack from Egypt and Syria, struck first on the morning of June 5, 1967 and quickly devastated the Egyptian air force. Over the course of the next six days, Israel pushed Egypt over the Suez Canal, Syrians off the Golan Heights, and the Jordanians over the Jordan River. In this dramatic victory, reality and perceptions changed in the Middle East forever. Israel was no longer seen as just a spry, little country fighting the good fight. It was mighty. To paraphrase Capt. Malcolm Reynolds: They had done the impossible, and this made them mighty.
Israel also took control of territory (nearly quadrupling its size) filled with a hostile and growing population of Arab Palestinians. Israel never intended to keep these territories or rule its people. They were offered to be returned on June 19, 1967 in exchange for peace. The Arab League's response was: "no peace with Israel, no recognition of Israel, no negotiations with it." Few in Israel today think that most of these territories will remain a part of Israel permanently. Israel did annex the Golan Heights and East Jerusalem (to create a united Jerusalem). While many would give up the Golan for peace, Jerusalem, as always, is different and a much more complicated issue.
When I was living in Israel in 1993, it was a time of great hope. Peace was finally coming. Peace got sidetracked since then, for any number of reasons. The future does not look hopeful now...though sometimes that is when the greatest breakthroughs can occur.
For a thoroughly researched and detailed day by day account of the war, including what led to it, I highly recommend Michael Oren's excellent Six Days of War: June 1967 and the Making of the Modern Middle East
Here a couple of interesting links (some may require registration):
Q&A with author and scholar, Michael Oren (Jerusalem Post)
Forty Years On (The Economist)
No Pyrrhic Victory by Bret Stephens (Wall Street Journal)
Arab armies planned to destroy Israel by Steve Linde (Jerusalem Post)
What if Israel Had Turned Back by Tom Segev (NY Times)
The Heavy Burden of Victory by Jonathan Tobin (Jewish World Review)
Today marks the 40th Anniversary of the Six Day War between Israel and the Arab countries. Israel, facing a massive, unprovoked attack from Egypt and Syria, struck first on the morning of June 5, 1967 and quickly devastated the Egyptian air force. Over the course of the next six days, Israel pushed Egypt over the Suez Canal, Syrians off the Golan Heights, and the Jordanians over the Jordan River. In this dramatic victory, reality and perceptions changed in the Middle East forever. Israel was no longer seen as just a spry, little country fighting the good fight. It was mighty. To paraphrase Capt. Malcolm Reynolds: They had done the impossible, and this made them mighty.
Israel also took control of territory (nearly quadrupling its size) filled with a hostile and growing population of Arab Palestinians. Israel never intended to keep these territories or rule its people. They were offered to be returned on June 19, 1967 in exchange for peace. The Arab League's response was: "no peace with Israel, no recognition of Israel, no negotiations with it." Few in Israel today think that most of these territories will remain a part of Israel permanently. Israel did annex the Golan Heights and East Jerusalem (to create a united Jerusalem). While many would give up the Golan for peace, Jerusalem, as always, is different and a much more complicated issue.
When I was living in Israel in 1993, it was a time of great hope. Peace was finally coming. Peace got sidetracked since then, for any number of reasons. The future does not look hopeful now...though sometimes that is when the greatest breakthroughs can occur.
For a thoroughly researched and detailed day by day account of the war, including what led to it, I highly recommend Michael Oren's excellent Six Days of War: June 1967 and the Making of the Modern Middle East
Here a couple of interesting links (some may require registration):
Q&A with author and scholar, Michael Oren (Jerusalem Post)
Forty Years On (The Economist)
No Pyrrhic Victory by Bret Stephens (Wall Street Journal)
Arab armies planned to destroy Israel by Steve Linde (Jerusalem Post)
What if Israel Had Turned Back by Tom Segev (NY Times)
The Heavy Burden of Victory by Jonathan Tobin (Jewish World Review)
Monday, June 04, 2007
Fighting the British Boycott of Israel
Since I am on a little kick here of defending Israel, I thought I'd mention the following.
The ADL has started a campaign against the efforts for the British Journalist and Academic boycott of Israel. In addition to a letter that you can sign (click here to sign the letter), they are running a series of anti-boycott ads. Click here to see a PDF version of one of their print ads. The basic gist of the ads is that to single out Israel for a boycott while ignoring brutal and ruthless regimes like Iran or Sudan is a form of antisemitism.
Criticism of Israel can be an important part of social and political discourse, but it is the failure to appreciate the context that is the antisemitism. Israel is a democratic country that values freedom, individual rights, and religious pluralism. It often fails to meets its own ideal, but at least it has these ideals, unlike Iran, Sudan, and countless other countries where differences are not tolerated, rights are not recognized let alone respected, and where the very work that journalists and academics engage in can land you in jail or worse.
The moral inversion of singling out Israel and not countries that are by far and away much worse is why this boycott is rightly called antisemitic.
A related anti-boycott page: An Open Letter to the People Known as Members of Britain's University and College Union
The ADL has started a campaign against the efforts for the British Journalist and Academic boycott of Israel. In addition to a letter that you can sign (click here to sign the letter), they are running a series of anti-boycott ads. Click here to see a PDF version of one of their print ads. The basic gist of the ads is that to single out Israel for a boycott while ignoring brutal and ruthless regimes like Iran or Sudan is a form of antisemitism.
Criticism of Israel can be an important part of social and political discourse, but it is the failure to appreciate the context that is the antisemitism. Israel is a democratic country that values freedom, individual rights, and religious pluralism. It often fails to meets its own ideal, but at least it has these ideals, unlike Iran, Sudan, and countless other countries where differences are not tolerated, rights are not recognized let alone respected, and where the very work that journalists and academics engage in can land you in jail or worse.
The moral inversion of singling out Israel and not countries that are by far and away much worse is why this boycott is rightly called antisemitic.
A related anti-boycott page: An Open Letter to the People Known as Members of Britain's University and College Union
Sunday, June 03, 2007
Don't let facts get in the way
Sunday's Arizona Republic printed a viewpoint article, "Questions remain over 1967 attack on U.S. intelligence ship 'Liberty'". The author, Mark Genrich, leaves out many facts in this near-slanderous piece. I submitted a letter to the editor which I've posted below:
For more information on the Liberty:
The Jewish Library's Myth and Facts article on the Liberty.
Michael Oren's excellent account of the 1967 war, Six Days of War, provides a detailed account of the incident.
Update: Letter published!
To the Editor:
With all due respect to the servicemen on the USS Liberty, the tale of an Israeli intentional attack is preposterous. Contrary to Mr. Genrich’s viewpoint article (June 3, 2007), there have been a number of official U.S. investigations, including the US Navy Court of Inquiry and House Armed Services Committee, concluding that this was a tragic mistake. No reason is ever given by these conspiracy theorists for why Israel would intentional attack an American ship.
At the time, the U.S. announced that it had no vessels within a hundred miles of the coast and the USS Liberty was directed not to approach within a hundred miles. Nonetheless, likely because of communication failures, the USS Liberty was attacked fourteen miles from the coast. Israeli forces had reported being shelled from the sea and had concluded that this unidentified ship was responsible. Once the Israelis released this was an American ship, they immediately apologized to American officials both in Israel and in the Washington. Also not mentioned in the article is the fact that Israel quickly and willingly paid reparations to the US and the families of the victims.
Sincerely,
Shawn Klein
For more information on the Liberty:
The Jewish Library's Myth and Facts article on the Liberty.
Michael Oren's excellent account of the 1967 war, Six Days of War, provides a detailed account of the incident.
Update: Letter published!
Saturday, March 31, 2007
Scholarly Notes: Gersonides
April's column for Or Adam:
Continuing our tour of early Jewish philosophers, this month we will look at Levi ben Gerson (also known as Ralbag or Gersonides). Born in 1288 in Provence, Gersonides was an important and influential figure in medieval Jewish philosophy. He died in 1344.
Like Philo and Maimonides before him, Gersonides attempts to reconcile Greek philosophy with Jewish theology. Unlike the earlier thinkers, however, Gersonides had robust knowledge of mathematics and astronomy. Norbert Samuelson says of Gersonides: “he could arguably be considered the most important astronomer in Christian Europe before Galileo” (228). He brought this knowledge to bear on his philosophical thinking, giving it an empirical and scientific basis lacking in the earlier synthetic adventures. He criticizes Maimonides for trying to stay neutral on cosmological questions and he argues that astronomy and reason can provide definitive answers.
Heavily influenced by Maimonides and Aristotle, Gersonides sees reason as the ultimate arbiter of truth. He believed that the Torah and reason could not conflict; but where they apparently did, one needed, according to Gersonides, to interpret the Torah in a way compatible with reason. Humans, using their faculty of reason, can gain knowledge and understanding of the universe and there is nothing, according to Gersonides, that is in principle out of reason’s reach.
Like Philo and Maimonides, Gersonides believes in God and the Torah. But their attempts at synthesis are what make these thinkers important for secular humanism. The continual and ruthless injection of reason into attempts at understanding the world paves the way for secular humanism. Gersonides, with his consistent and rigorous rationalism, expands the scope of reason and science in grasping the truths of existence and thus, quite unintentionally, limits the scope of faith and the supernatural.
Sources: The Stanford Encyclopedia of Philosophy and Jewish Philosophy: An Historical Introduction by Norbert Samuelson.
Continuing our tour of early Jewish philosophers, this month we will look at Levi ben Gerson (also known as Ralbag or Gersonides). Born in 1288 in Provence, Gersonides was an important and influential figure in medieval Jewish philosophy. He died in 1344.
Like Philo and Maimonides before him, Gersonides attempts to reconcile Greek philosophy with Jewish theology. Unlike the earlier thinkers, however, Gersonides had robust knowledge of mathematics and astronomy. Norbert Samuelson says of Gersonides: “he could arguably be considered the most important astronomer in Christian Europe before Galileo” (228). He brought this knowledge to bear on his philosophical thinking, giving it an empirical and scientific basis lacking in the earlier synthetic adventures. He criticizes Maimonides for trying to stay neutral on cosmological questions and he argues that astronomy and reason can provide definitive answers.
Heavily influenced by Maimonides and Aristotle, Gersonides sees reason as the ultimate arbiter of truth. He believed that the Torah and reason could not conflict; but where they apparently did, one needed, according to Gersonides, to interpret the Torah in a way compatible with reason. Humans, using their faculty of reason, can gain knowledge and understanding of the universe and there is nothing, according to Gersonides, that is in principle out of reason’s reach.
Like Philo and Maimonides, Gersonides believes in God and the Torah. But their attempts at synthesis are what make these thinkers important for secular humanism. The continual and ruthless injection of reason into attempts at understanding the world paves the way for secular humanism. Gersonides, with his consistent and rigorous rationalism, expands the scope of reason and science in grasping the truths of existence and thus, quite unintentionally, limits the scope of faith and the supernatural.
Sources: The Stanford Encyclopedia of Philosophy and Jewish Philosophy: An Historical Introduction by Norbert Samuelson.
Monday, March 05, 2007
Scholarly Notes: Milton Friedman
March column for Or Adam:
For this month's column, we move to the present day to look at one of the most influential secular Jewish intellectuals of the 20th century. Milton Friedman was born on July 31, 1912 in Brooklyn, NY to an Orthodox Jewish family. As Friedman recalls, he was fanatic in his preteen years about observing the Jewish laws. He began, however, to question the rational basis for these laws and finding none, rejected religion.
Friedman won the Noble Prize in Economics in 1976. He was also awarded the National Medal of Science and the Presidential Medal of Freedom in 1988. His major achievements were in economic theory, but not just in academia. Friedman worked for several federal administrations starting with President Franklin Roosevelt. While working at the Department of Treasury during World War II, Friedman helped to invent the payroll withholding tax system that most of us are all too familiar with and that Friedman would later regret. He was an adviser for several U.S. presidents, including Presidents Nixon and Reagan, as well as British Prime Minister Margret Thatcher. Serving on the Gates Commission--President Nixon's Advisory Commission on an All-Volunteer Force--Friedman was a vigorous and ultimately victorious voice against the military draft. Friedman also was the intellectual force behind school choice, proposing in 1955 a system of school vouchers to introduce competition and choice into education.
Friedman communicated his economic and political ideas to the general public as well. He made a popular series with PBS in 1980 called "Free to Choose" which was later made into a bestselling book by the same name. It was updated in 1990 and is now available for free on the web: http://www.ideachannel.tv/ He wrote a regular column for Newsweek from 1966 until 1983 and gave lectures around the world.
The focus of most of his work was on economics and politics with the goal of creating and spreading more autonomy and freedom throughout the world. Friedman did not speak about god or religion often. From what he does say, it is clear that Friedman viewed the question of god as unanswerable, unverifiable, and ultimately irrelevant. What was important was that individuals had the freedom to choose and live their lives. Milton Friedman died at the age of 94 on November 16, 2006.
Sources: Wikipedia; interview, Academy of Achievement; biography, Cato Institute.
For this month's column, we move to the present day to look at one of the most influential secular Jewish intellectuals of the 20th century. Milton Friedman was born on July 31, 1912 in Brooklyn, NY to an Orthodox Jewish family. As Friedman recalls, he was fanatic in his preteen years about observing the Jewish laws. He began, however, to question the rational basis for these laws and finding none, rejected religion.
Friedman won the Noble Prize in Economics in 1976. He was also awarded the National Medal of Science and the Presidential Medal of Freedom in 1988. His major achievements were in economic theory, but not just in academia. Friedman worked for several federal administrations starting with President Franklin Roosevelt. While working at the Department of Treasury during World War II, Friedman helped to invent the payroll withholding tax system that most of us are all too familiar with and that Friedman would later regret. He was an adviser for several U.S. presidents, including Presidents Nixon and Reagan, as well as British Prime Minister Margret Thatcher. Serving on the Gates Commission--President Nixon's Advisory Commission on an All-Volunteer Force--Friedman was a vigorous and ultimately victorious voice against the military draft. Friedman also was the intellectual force behind school choice, proposing in 1955 a system of school vouchers to introduce competition and choice into education.
Friedman communicated his economic and political ideas to the general public as well. He made a popular series with PBS in 1980 called "Free to Choose" which was later made into a bestselling book by the same name. It was updated in 1990 and is now available for free on the web: http://www.ideachannel.tv/ He wrote a regular column for Newsweek from 1966 until 1983 and gave lectures around the world.
The focus of most of his work was on economics and politics with the goal of creating and spreading more autonomy and freedom throughout the world. Friedman did not speak about god or religion often. From what he does say, it is clear that Friedman viewed the question of god as unanswerable, unverifiable, and ultimately irrelevant. What was important was that individuals had the freedom to choose and live their lives. Milton Friedman died at the age of 94 on November 16, 2006.
Sources: Wikipedia; interview, Academy of Achievement; biography, Cato Institute.
Saturday, February 10, 2007
Philo of Alexandria
My second column for the Or Adam newsletter focused on Philo of Alexandria:
Philo Judaeus, better known as Philo of Alexandria, lived from around 20 B.C.E to 50 C.E. in Alexandria, Egypt and is often identified as the first Jewish philosopher. Like Maimonides, who comes a millennium after him, Philo was interested in reconciling Jewish and Greek thought. Unlike Maimonides, Philo is more heavily influenced by Plato and the Stoics rather than Aristotle. Many of Philo's writings on the existence and nature of God, the creation of the world, and the virtues are similar to the doctrines of Platonic and Stoic thought.
Philo's importance to Jewish philosophy is relatively minor. He is not the touchstone or innovator of Jewish thought that Maimonides is. Philo's philosophical view of Judaism was not widely accepted in his lifetime or later. He did, however, have an important, though sometimes disputed, influence on the development of Christianity. There is, according to some scholars, reason to think that he influenced Paul and some other writers of the Gospels.
So in what sense is he a Jewish philosopher? First, the focus of much of his attention is on the biblical ideas; and in particular, on Moses and the foundations of the Law. Second, Philo sought to show that Greek philosophy provided the best means by which to understand Torah and its law.
Philo's importance to secular Judaism is, like many of the Jewish philosophers this column will look at, indirect. Philo had no intention, and would likely be appalled at, rejecting or sidelining God. He is, nonetheless, interesting from a secular humanistic perspective because he was one of the first Jewish thinkers to explicitly use reason and philosophy to grapple with the sacred Jewish texts. By placing reason at the center of his methodology for understanding the world, Philo helps to make possible secular humanism.
Sources: Jewish Philosophy by Norbert Samuelson; A History of Philosophy, Vol 1 by Frederick Copleston; Wikipedia, JewishEncyclopedia.com and The Internet Encyclopedia of Philosophy.
Philo Judaeus, better known as Philo of Alexandria, lived from around 20 B.C.E to 50 C.E. in Alexandria, Egypt and is often identified as the first Jewish philosopher. Like Maimonides, who comes a millennium after him, Philo was interested in reconciling Jewish and Greek thought. Unlike Maimonides, Philo is more heavily influenced by Plato and the Stoics rather than Aristotle. Many of Philo's writings on the existence and nature of God, the creation of the world, and the virtues are similar to the doctrines of Platonic and Stoic thought.
Philo's importance to Jewish philosophy is relatively minor. He is not the touchstone or innovator of Jewish thought that Maimonides is. Philo's philosophical view of Judaism was not widely accepted in his lifetime or later. He did, however, have an important, though sometimes disputed, influence on the development of Christianity. There is, according to some scholars, reason to think that he influenced Paul and some other writers of the Gospels.
So in what sense is he a Jewish philosopher? First, the focus of much of his attention is on the biblical ideas; and in particular, on Moses and the foundations of the Law. Second, Philo sought to show that Greek philosophy provided the best means by which to understand Torah and its law.
Philo's importance to secular Judaism is, like many of the Jewish philosophers this column will look at, indirect. Philo had no intention, and would likely be appalled at, rejecting or sidelining God. He is, nonetheless, interesting from a secular humanistic perspective because he was one of the first Jewish thinkers to explicitly use reason and philosophy to grapple with the sacred Jewish texts. By placing reason at the center of his methodology for understanding the world, Philo helps to make possible secular humanism.
Sources: Jewish Philosophy by Norbert Samuelson; A History of Philosophy, Vol 1 by Frederick Copleston; Wikipedia, JewishEncyclopedia.com and The Internet Encyclopedia of Philosophy.
Sunday, January 28, 2007
Maimonides
I've begun writing a short monthly column for the Or Adam newsletter. Each month, I'll briefly discuss an important thinker in Jewish history or in secular humanist thought. The following was the first "Scholarly Notes" with a focus on Maimonides.
One of the greatest scholars of medieval Jewish history, and arguably of any period, was the Spanish born Moses ben Maimon, better known by his Greek name: Maimonides. Born in Córdoba in 1135, Maimonides eventually settles in Cairo after moving around to escape Muslim persecution and forced conversions of Jews. In Cairo, he rises to prominence as an influential physician and philosopher. He was an expert in Greek philosophy and wrote many secular medical treatises, but his two most famous works are religious in focus: the Mishneh Torah and The Guide to Perplexed. The Mishneh Torah was the Jewish world's first comprehensive law code, integrating laws and rulings from the Tanakh, the Talmuds, Midrashic literature, contemporary rabbinic writings, and even non-Jewish sources like Aristotle. The Guide to the Perplexed seeks to put Jewish law and beliefs on a solid rational basis; that is, he argues that the beliefs were not just the dictates of the Torah or rabbis, but were deduced and proven by reason. In doing so, Maimonides attempts a synthesis of Jewish thinking and Aristotelian philosophy. Although Maimonides' rationalism met much opposition in the Jewish world, many of his views are today taken, at least by the Orthodox, to be defining elements of Judaism. Maimonides also had a profound influence the non-Jewish world. He set the ground for much of later Christian Medieval philosophy: including Thomas Aquinas who attempts, similar to Maimonides' synthesis of Judaism and Aristotelianism, a synthesis of Christianity and Aristotelianism. With Maimonides' attempt to put Jewish thought and beliefs on a rational basis, we should also see him, though quite unintentionally, as setting the stage for later secular Jewish thinking.
Sources: The Teaching Company's Introduction to Judaism by Shai Cherry; A History of the Jews by Paul Johnson; and Wikipedia.
One of the greatest scholars of medieval Jewish history, and arguably of any period, was the Spanish born Moses ben Maimon, better known by his Greek name: Maimonides. Born in Córdoba in 1135, Maimonides eventually settles in Cairo after moving around to escape Muslim persecution and forced conversions of Jews. In Cairo, he rises to prominence as an influential physician and philosopher. He was an expert in Greek philosophy and wrote many secular medical treatises, but his two most famous works are religious in focus: the Mishneh Torah and The Guide to Perplexed. The Mishneh Torah was the Jewish world's first comprehensive law code, integrating laws and rulings from the Tanakh, the Talmuds, Midrashic literature, contemporary rabbinic writings, and even non-Jewish sources like Aristotle. The Guide to the Perplexed seeks to put Jewish law and beliefs on a solid rational basis; that is, he argues that the beliefs were not just the dictates of the Torah or rabbis, but were deduced and proven by reason. In doing so, Maimonides attempts a synthesis of Jewish thinking and Aristotelian philosophy. Although Maimonides' rationalism met much opposition in the Jewish world, many of his views are today taken, at least by the Orthodox, to be defining elements of Judaism. Maimonides also had a profound influence the non-Jewish world. He set the ground for much of later Christian Medieval philosophy: including Thomas Aquinas who attempts, similar to Maimonides' synthesis of Judaism and Aristotelianism, a synthesis of Christianity and Aristotelianism. With Maimonides' attempt to put Jewish thought and beliefs on a rational basis, we should also see him, though quite unintentionally, as setting the stage for later secular Jewish thinking.
Sources: The Teaching Company's Introduction to Judaism by Shai Cherry; A History of the Jews by Paul Johnson; and Wikipedia.
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