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In (impairing Judaism with‘othar -;'eligfi,qn‘s~there are séveral pitfalls to-

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be avoided. The'firgét is 'the danger ofmisrapres'enting Judgim by mum-1t to

on; own taste” fact :5, of cqurség. that thege‘have been,~énd are, different . ‘

schools bf thought Judéism, hug.“ my ‘bevfim of pres'ant‘ing‘ns typical

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principals/op what may baregardéfl as $116 nomtivo soufceg, 'i.e. the Bible as

interpreted in Jévdsh Tradition; the=~Babbin§c ‘litér'ature; Ethermedieval Jewish

7 philosophers, ‘egpecially‘ffiimonidesr gmd. the hayerb'ook.

r othIer whezéééond and gageater dangernis’ that of; misie’prgsgnting‘ the 1911519113;

r Host 6; them‘are eveh lcsgnpnolithic than Judaism There are vast, differences 7

beweér‘; catholic christiapgty and Pfétestgnt Ohfiafiafityrléetweén. Wave Emma

and Philogoph’ig ‘Einfiuisg; bgtwéén» Buddhigfi and 2mm Buddhism. in

additionuwe métvbe on. our guard against unfair éoiection; H‘e‘ Jewsthz’we suffercri

much frbm the diatqi‘tién- of Judaismvhy-non-‘Jewiah widteie who appi-qachea the subject-

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tliémfpm, ms was); ‘tov ‘vnder'stand another miigion we magi: Hbgtit man‘s

'to its 09m udhgrentsngfid study what they. not outsiders, have w'rifien about it.

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"‘ The third danger is to exaggerate the ‘cqfimofi ground; It is pleasant, t6 ‘

that 313. rename teach eagenfinliy th6‘~s:ame thifigs and .to dismigs the rest mere Bgfzsit déqs 7 as not foilowthgt it‘iSatz-ué. :The diffgrencea are

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.,oiihér 1911319115, ‘o‘ftéqr thé 'impflcqfién the ‘di‘f'foi'enéesx aléyie“ mttgr' and

ivéhaé it'woi'th whim -t_q* fenpin,:§17J§w, But that islhongg'xis'e‘. A

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lifezlqas independeixtly papadgicéd similar results in differént fins of the world,

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max-ah, with ‘thggg-wpiidg: "The :fqfindatiqna‘of‘all truthqna axe ‘pi'lla’r.()f an wisdom

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finity m‘hntghiu agity'". (7) All this 1541- protest; first, «wt polytheism

all. the~ igolétfir mqmntygsaéciateé; with it. It is a piptést; seppndly,

agampt dualism, VVAIthiough Zarathuahti‘éxhifisélfmaa, in‘ an probabilityyan unm-

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the Adamoinm enipoynned. the, o‘f

aé‘ ml‘exfrméi'c iniitn’f. preéludinz

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‘anh‘ lbvesvthé stranger; ailing him foalqland' clothing! (20). qt is refieated in the

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awrégcrfiices of ‘Hi§“tmcai1®ptr-mfidééty-' suit 19m wingtewemtéa‘ cw fim the '

Jew aaarearseg' in “the; b: imam; regauo‘nslgpz. 'méésjeamt thou, aura, ‘ ~émr Gad, qf the, figivérs'e," an iagqhievedzwithqumgy intamédim‘yr

'uithdut anymthglogicdi 'goebétVééii, ‘withaut‘nw'appeal‘ to-Sniptg érxqixgélsa “However

high 1's gbojvij: fine-warm; iei‘, Ignqn Sid; enter a synagogue, standubahihd a, 151m

oan' anéi‘fiay ixiJa rid-spar» m in; isoly 0n?! blessed' be nag 'hearkem'tbghia prayer.

there be msuwhb 13.9163?xo'ms‘rcéeams-ag, ghe;méuth‘1g.»t9-ué

V ‘ r ‘ ear?*':(24‘).

mat-such an mew; mlpfimshiia with-66d is 'pob'éiiblfe inpiiés. of course.

a‘ veg-y'highrconcopfiofi‘ of m1. 121; implies has an ighei'ént 'qapagity to

appi‘ehené‘, cog, ne§1¢llénsgifitghiund morai mmg'enorany. That is the mam

of the great airman gn which "the whoic Jewish doctrine of unrest; men: “that

' qxéi‘eated hm in-His' ‘the mag. , Althdugmno man 19 divipe, sénse that hqie’

péi'fqétuqnd‘ 'y'et entitled: n’qérghip‘, théréiéa‘ divine elémeirb .1n~'every‘humém 99111. ""‘12 9-

'Becguae'bfwmamnn‘hjas’é digriityyhich. ea'mlts him nbavenli‘ btlier creatuieg. "Wat

is min thgt‘i'hou $1? of" the son ti that: (1951:: caré 'for'him?

‘ Yet Thofiwhasfnmiefhmilittkf less'thnnvGodr Anijdbst=ucyofipihim with-gum and!

honour” Thofi‘héét amen o‘vver 511513 ihe works 6?. lfighds“ (25). Becéuée‘

pf thiaxvevéry‘mana‘gugtrséy: “For Mag. theywdrgfl' czgeatedi' ('26). Be‘causegf

4 this‘lmafi has a rfinagméntgi’ predisposition “my gopdnéigg, Edivgveramay‘be

'fhgdp‘fil t1}; étmggie—awmgf xngsnmfiqn, 1:119 6004 Inclinaici§n;16 apd‘:

fiery child Borginitp 'tfiswgrld News,“ it fibre, withrgj‘qlex‘y‘i sintea- “nomzcba;

the soul émdh fiéugaizest‘me is fpr‘ymuudids'tcreq‘éa it, Thoudjdst fem

it,;"i'hon‘ dialst’brégthe it intone” 'Beqause» -‘- bf ihiq, tog); eve'ijrman gr

poSses‘Bspénxiqfiéi‘é; edfi.~ @198396. is Whoa; vigb'hgsucréfi‘béd us‘fdr His gléry...

and. 1mg; givenuéa 19w of ‘mth, mamas pgmmmmi ‘iifénwithgn‘usWQBL;

I .

vgiuqtionVor thiagenphnsia 02:;t msfiqhhibiiityi. thia'

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zprevent mnlfz‘bfixaqqfiiipg tqg'flm‘zqh power (witnéda the War qméthaua) and to

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péssimiémgbout man tii‘gctoristicwof much fluisztianjtheoio'gy‘, ‘és'i‘iecially in the

acalvgggiat tpglfditién, Lmsséexr‘ei-wriaus my be the intérpx‘éh‘biigw of‘ sin,

the whole edifiCé of ‘maxi dépqndaz-‘bn the, ésséfiion fihht ‘is‘ mums;

cormptg According“ mu inflame and needs; £0 be educated; ‘accbrdinggtq

‘

« he ‘10»gick'neoas chfléfignity 1:01»; cured.» the is; ingqpambiy‘boundnp

with the gtoning.4self-§§crifi¢é~~o£ the {Md-Han .1d at ‘Cglvzizy. Unlessmanzamiis-

himéa]: of that thé giéknega endures; The divine page is imperative; therefqre. ‘- 131‘-

he~ is a misegablev éitmor, he can aqhie‘ve no good, he cahndtcomtme with 69d,

imdhe mot 'ighariteverlastihg fife. [Christianity epphnsises the urgency of

man's need; fdzf-shivhtion; Judaism emphasises the 9f Ma‘capgbilifieag]

The: ofvflen‘ ,

is even more remarlmblo than the dignity which Judaism ascribes tq

in general is the 'fact that this doctrine is made applicable toievery individugi,

regardlessiof oqloug‘, race. mfionality, creed or social statug, This is évidént

'Prophéts; who put Israel ma par with Egypt and ABM (29) and

nut}: the-Emdm, Philiiatixiea and Syrians (so). And it ism-'emphaai’sea by the

'whq ' Rabbis, fau’ght that God-Waited at athe“ beginningu. ainglecmn, so that therwholeg

59995.59 ghould haven wagonddscendaut and no idea ahput‘m" be able to claim

'égpezfiorfiy over aw‘othp‘r (31); Ip‘tlii‘s} tam-mother waye~-the démocmtiu sentiment

'hasrlon’gheen‘dee'piy mfimt'ea in the Jewish hem. With this we may péntrast: the

‘ébigtex‘npt 6f the ‘aqpie‘nt Greeké'for the 'barbarigns'; the ‘divisibn of Rowan 'aoci'ety

- pita“ plgb'aiahaiandr the snubs; rigid‘cléssiiicafion of‘medieim]; Chrigtén- A

"dopaintq nbbirlity. ciéfgv, Quanta andisérfa; and ‘thehpballing caaté sistemmhich-

existed in 15:11am 3,000‘yeara was intimtyely connect“?a with theT.Kindu-'zeligion.

mhe}3tg_cgi Egghggfzs‘

One: of yhe‘grand‘eqt feafiires'of‘Judnisn ‘ié‘w‘te‘may can its ethical

remphaaié. we. areqpt to. take, it for granted cu; rangibn and want): are closely

cbhhedted.gznd‘~fl{at oné of the min Moses of mumon is to inculcate ethical

‘vii'tfiea. But if was, ndt always so. In ancient tines religion donaisted mainly of

sacrificéa {And incantations amazed to piacate' the‘ gods, to enSure the "—14;

‘femuty. of 151138011 and t6" avertzdisastez‘, 'The (momsrrof. sogie‘tymay‘have

‘

lbe‘en buttgiésis'éd’.byr61;giéfi but they wemupi; dezfiwied- from gt. The Thighethichl

teaming, Mstotlérand tfie ‘Stéicsyfér 93213916,» werévglcfianped On: |

‘philoqophicai grounfis, not 39‘ the} requirements-qt the, Olympian gods. But even

the radvanbeva’ refigiona there 13-h considemble‘ differénce emphasis. In

the EaStern éspécially Buddhigm, Janis: and Taoist, emphasis; is.

on pqmongl. salmfion, not in‘deed ina‘thqchriatggnraense pf" pgédue 'frqmr the atmglew-

‘hqld: ’o'f. bagging fiinfibfitspf. libémtionfrojz’x inateriglgvegreaxahdwwdfii‘es. The

coal is ‘thé 'séreximityof *MQh-iéé-wlfiévéfl' by tun-gunman «if an mm

passions~énd- worldlympiuons'. by the mccznifionthat an, appéamnces an illusory.

and that the véi-y will]. to Mvgvandfcq be indifldml‘mlf is a snarevgnda

délfigibh, sighting-up thoée very tonsiqnpzwhiéi; be avoided. It is achieved,

therafore‘ "c‘héprgqtice of-watical c'ofitgmplation the absafption

‘ of the hwuéoui’ia th'e‘nll-opbrvading ofrcga, 6;» else in tha 'compflete‘ my

hilafiohbf In suchwaursyaténemiéal rifles of épnquét‘ aresavmreamf t6

amend, iather thanexid in themselviaq. {may m‘necep'spry o'hly- invvthe

negative 861136 of removing those obstaclegcwhiph Mndér -th_e- of the

ASoull'from one incarnadén to anbthgr, on its way t9 nirvana; Evenin th'enOhriafian‘

r réchemje‘mprgl 92:13:1t (19634101; occupy qfitesé'g a rungzae it goes in Judaism.

‘

For the ~prmniy emaais in éhriatmity, ht rate in mmimgigfiafinm ‘ V

is 6:1"f‘qith' rather than "w¢rka‘,, ‘i'h‘e‘ if‘aak’ed' which isin'ore

imp‘qitsfnt, to pensive ‘in God or to’ lead'a, good, life, Hbuld‘ either gay that film

que’atiqnv 1'9 invalid‘ as the seqona is‘ixppoas‘ibl‘e'without the first, or

else he would; hesitgte. But the 365' 5161116. not hesitgite. 'He has been tgught‘ for

3,000 yeah that fighféqushe'gs 15-01" the-‘gésence .éfvdod's'mtfii‘e, thgt it' _ '15 _.

is W 1191116 i'ifilteouéih “$01113 by ‘Hfinfi‘riéhtéWBlvi

E gcceptabi'e imam. "You shall be may,- for 1' Jaye Mid7y6u; Hoaqholyfi (32).,

ahéags We'anér'a (come‘lQQiicéfof' @3191; to £1q reiiggi'oizs thin. religiéua: 139. 911; is £119

rangibfis itself. ‘11; is not a of religion; 1:13 gangion. At nhtsimi

thé Isra-‘eiitea saidfigflxseh“ fl'niahmnr promisingfirgt tq do ohiy secondly jto

hearken. (33) mumm- keep-w Statutes and‘ fly .jfidgmeiytswhichr if ‘a' man dmhe'

,shéll, nv9-'Wjfié§""(fl)é tHer'é again'tha em'phasis is ongoing. and: 'the indmctidn"

' isndrxressaa, asithéllfippbispéinted‘ o'u-E ('35), to -ipigen_e‘m1i,.nofi torn-193w. mate’s

or Ismémég, so that “17+: ismot depéiidéhf ‘on‘wthqficqtanéé «yr {gamma faith,

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‘hummynwitfixytfi'uita?fi (35-): Host endanger au- the ‘ata’cefienfi 1n the PgIdStmiajz.

«m which-(m says of'fiis‘vchglldren; ‘mid that‘lr thy-would" firm.

Ee-‘tjut keep‘HirTorah“ (37); From the point of'viewof authenfiqifidgignmorality 18:

«mm. flare», ‘tdoi- Jufiqism .tma' the nonficfmaifigggzsmfiasvat the opposite t};

‘ ‘ 7 ‘péle fmrPaehniSifiI-v

‘ fingneliiifitias’l V v

If 96311131)t cloaeiy content sl-Tewi'sh éthiqaif teaching" H6 find

it gncixiégfeé abofiggfl .thos'b WE which‘m‘ay backseat! together as hum-menses.

God 139; coauqf justié‘e, butaléo, indeed pro-ézgifientiy,‘ aiéod',.of lm. so mqhh‘SO

“'thatfihevfainbus passhgexi‘n‘EXQdua Mtgbuteg-éf was’ 3451 laiévn‘as. the Thirtqén God, 3

so interpreted by the ‘tbiga as to an 61’ the; of mercy. (3,8)“ Theréfoz‘e

magma first-duty 18- to witate thig divine qualifih tube meiofi‘ul to his fancy-men,

espebiully thé pom-fine oi-p‘mn. mama", the Stranger; to lovamsmeighbgsup-aé- ‘ :- 16.— ..

.‘ ‘ a A 3112439113. Judam dost} n’otmfmjy egmcia‘te thégeqe'rfl‘ Max:199 it givea‘xa‘

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I He ream ega'e ‘tdrlook‘upon Maui‘ellow-mn, no matter hqw humble or duh—madam, with respect for‘tygizf humn aignit'y- compassion fdr~fix91r§iuhxan needs. "Vmoevér 11133 qonipagaion©fi~h§3 ‘felldwcregaturesfl! saidia ‘Rnb'bi‘, ‘i'igi aséumdly thc'a‘ séed of

Abidmm~9ugsfg§hég""(§9); ‘Thixs it :isrnot thatJudai'Bm .tkvthgfig'ststeprs towardé flm'emaxféipgtion‘of ‘slax‘res’and towards tha‘ egtébfiéhgent gray 'Vglt‘aregsmte':

‘11; that induicatéd 191:? for “children‘gnd‘ reSpactrfdr wheagw'ed; that it; finallt.’ldntineas to animus; thgt itshummgea edi'pbinlipuniflmeht abouéheé.‘ capital, punishment,‘ ‘Ngrlis‘ mnes‘ of violenceq'h‘mraefr aaagfiltnnd - robbery gxceedipgly zfaremmcryg VJéwsi, ‘ A11 flxisucghtraata wifh: :cgiiqu'sne'ss of

i’s’ntfll Pagmi‘mzm which evident today evénin cifllisatiéng‘VIhiqh hin‘re Beexi~'under

r

‘ theinflungcelof higher religioha.

‘

14.91%! A u , 7

‘Emen;ch;§étinnity hogan it- tqbii over, yeti: the :eflxica]: teachings of Judaism. Alqlser is‘ Qf Clmiétinn thcblogy it hné héen a great cmgtian 881115111? it"is’ not Judaic, either in its {:onéluézidns, grin its

l prodgsseé," Gr’gek, butzmzfinlyindmnpif though "86:19 9f 11;; fimdamenta; prefixes are . directly'degivédfrdm the 4:911n 91* Israel." ('49) The:‘fihml org-mty; its, festivals and: sacraments, have évenrsiightgr roots ‘Hebraic soil; amigxhifii: unis? takable resemblzmééa with thevwstezy cults which flowishéq in the Roman But. the moral; coded: Jewish, for theusixpple 'masbfl if :is based, not on. the metaphysical v‘a'apeculgtiofis Fa’therg, of the‘Church but onrthe tqaqhings offlJesua h:l.1ns59_§l.i‘r whg yes a

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“ age God!§“ éiihofigh spoken: only b evade a‘verbal ham-have tend§6;‘vto prbducg

in‘dhrigfighs-azj amend; of détacmént. from or even‘coptempt for; the seems:

Marla,» Thu; at rbfip'tiqn'; 'the christian rehoumea‘ "the: wfirid,‘ the fleghranfi. #:hé devil".

VJudagsni. hfik'evei',,‘-Hith it's- émphaéisaon the agile]; as the:’individyh1.,.with

its strbng legulxvtzjaditién, hm} always takenh different View.. it does not regard

‘Bocigal and politicajal iife (is cutting thé sphere bf religién, but 92; \tlze gogt‘rary

gs“ ‘ the most Which “the reguireniema of rrcligicn must ber fulfilled.

Thus the wbrd align .hgzg. figghtive ansociptiona-fihich the «word "world'

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voui-flutygltlatekkei‘m-wcbég _1c§mt ‘Eo perms-"c the ‘igqi‘ld by brihging.'it wider

@0605 rule; (42) , .

:[wmg contrastimufi not be. carried‘ too fnr,,~gf muse. Dpéfif the

remarkable feahu‘ea of 19th and zotmcanmry Protastantfismi espgciany awn/m,

clarits emphagig's‘anrlwhat is' temed‘ 'thewsgciai Gaspar; But there is ‘alz‘eadyé‘ réaotio'n‘

against this headland it in crumc’tcpistic oi" Chflstign history: genemlly.~ Liar—2

Again” Jews have had Jittlé oppgrtunit'y forr'stdtééraft in the hast 2,000 years,

'exgeptiu their mm, ‘rathervgftirficial! self-éqntained qdmmmitiearnmi‘ now in thé

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itself'if 53st hgad' insteadofcmstimty, amtea Western/Civilisation 4n. the-

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7 wo‘uldizhaverbéafijb widespread until thémpdqmzem; Judaismdnight not.i1'mievpi‘qduq_ed

:so many sat-sacrificing Albért Schweitgierg, bizt auraly theaaverager‘mzmwoum have

be'ehzmo’ifé hanging. and; the .sobigx]: léméiatjonslfibre max-cm,

9? 93‘?1_9‘.‘i.c‘"°. . . :

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that'fiinduisnj and madam, 1n ali théir vgiieties, esgentinlly world—negating,

‘sizic‘s'é’rtheir isv escape frbmrall entanglements. In Chpistianity there is atahéj‘fat'e a strong'wzorld-negafing trend. it in Hor1d~mnsfom1ng only in

fhe sense that its aim is $t enlargement of the-church until the "cmstianisatiégw

bf is éghievé‘d. .Hdhémr', thedecisivehismnoevent, apeordfiingnto

5 4 19...

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‘ ‘

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' 13'. Isaiah.4Q:18§:45:55 etc. ' ‘

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, ‘singegz-ISIPrayerbqok, p.737 E '

, A;G,Bouquet; Comparrqtivclfieligion, 1:, 304 " Exodusfizoay. Ba'rachot 6a fl I-Ibg'ehélfovhchim-III, chapter 32‘ r ' ‘ gore}; liévuéhim,11,\ éhapte; 41—44 ‘ T'.lf}_xei‘é .gé‘yhogievér, a diveraance. ‘9: opinion béfiufBGh thé '"legizflsfiém ,-pldldéophic§1 cbnce‘rning thfichmdm (Bibfical ‘gombandn'zentghwliosa reason ismb‘t evident). Offlthe 'fgm'oug‘ story about‘r'mé dis'pjrlgg bétmzen R. Eliezer and R. Joshua, ‘Bava‘l-i'téia 59b V 99- Exodus‘1996 “ h ‘50; =Singei“§ Prayérbdok. 1&8;

~ 7' THAr A RELIGION'J '

1y: What i

of the pecial grab

\

‘ ~ (“KW “47‘ , ZQAE K "‘“M‘Huu17 ,, ‘ “ 1:175" , . lnL“**A Pitfalls to be avoided. \é3»»

In comparing Judaism with other religions theré are several pitfalls

to be dvoided. The first is the danger of misrepresenting Judaism by

tailpring it to our own»tastem The fact is, of course, that there have ; been, and are; many different SChOWIS of thought within Judaism, and we

must’bewane of presenting as typical add authentic only that which is to

our.liking. It will bé wise, therefgre, to rely principally 6n what mai

regarded as the normative sources, i.g. the Bible,—&E§ee§&%%§ as inter— be w

n'k 3m“). diku}. V pgcted b5—éhe—R+bhlsg the Rabbinic. ‘ literature; the medieval Jewish phlloh_

sophers, especially Maimonides; and the Prayerbook.

rThe seepnd and greater danger is that of misrepresenting the other ' 7' ‘ ;;" , fioflgLHuk ‘_‘. l ‘ religions. Egg? are even less monollthrcd than Judalsm; There are vast differences between Catholic Christianity and Pratestént Christianity, between primitive Hinduisfi'and philofiophic’fiinduism, between Hinayana" ‘5 and Mahayana Buddhism. VI“ addition fié must be 9n our guard % Buddhism against unfair Selection. We Jews have suffefied much from the distor£;9n{ '“okfidaism by n9fi+3¢wish writers who appfbachéd the sfibjscf fiith‘éix"

pgejudiced mind, quoteé paésagesfout of cdntext, misunderstodd their

import, failed to consult the original snurces.‘ we mfiét not do the

‘same to otfier religions, A'rel;gion, it haé been said; éan be properly

understood only from wifihin.r If; therefore, we wish to understéfid another religion we must inquire what it means to-its ofin adherefité

and study what they, not outsiders, have written about it.r

is; The thigd danger is to exaggerate the common;ground. It pleasant £07th§nk.thé£ all feligiogs tfach esséntialiy the same thifigs

and £0 dismiss thé rest as mere tbappings; But it does not £01107 that :7 it is tfge. flhe differencgs gre real, and no good éaugé‘is sepvefl uhderstandifig‘rAzt not even, indeed least of all,;£hé causé Uf mutual by igfioring or minimising them. r--1r..- “.4. 770- w. ; . “span: cdhlbbllLub NHL; u¢ffu‘wfi Juu decal/1'.“ .. .7 F .5V'VAQIHBLC“EQLVQb-LULL"

‘

‘

: ‘ ‘1 w-n‘i :' - gurus *1. r a n - ~ . J "" “Eu;+}r‘1fit‘v9hs fihVfirr=fiWé+hln¢ MLAAV ‘VLLU “ban; uu 'BU-Myflrl‘bubp .mven

‘« '1‘" r ~‘1., “. 4 an a yl _r + m q, ,‘ "Ev‘L-«V, uuqfiré: tk 1": one JUN. rlQuLur 1.a 1:14;“; u‘v—r‘ ‘ MAMHJJ'qu-‘ILG‘

‘11 timqi étLinug ban ‘

Even greater} hoyever, is the opposite dangé? o: stréssing only

the differences. Jewé‘aée a1wayslask;ng hqwaaays hda their religiofi

diffefs from other religions, often with the implibation tha£;the differences alonezmétte; anfl that only they flake it Worth while fid: it. Iremain a Jéw; iBut fihat is nonsense; Afbelief ié important if fihé.univérse, afld’ is true, if it hé;ps man to understand himselana V gumber« to lead a noble life} Its importancé dgés not défiénd on the 53‘— u pf fieopl'e who hold it. fine belief that thé earth is round and not

flat was important when it‘was first aavaémed, and is still important

now that iiitis universally accepted, ‘80 it is with Judaism. When Ix

it began its teadhingszwere révclutionarzlyfl.' As a Midrasir} 13t it (with reference to the‘vsupposed "‘Hebrew"-,Hwhiéh étynlalogy of the word K

E is said to come fromglrel-J‘meanifig "threv'other side'); "The whole world

' sid‘e,,._and was on ope Abraham fihfe Hebrew “was on the other side}!

' ‘But ,ip‘the ‘crour'Se "of the‘ragesi‘lmanyvof the teacrhingspof

‘ Judaisin‘, thppél} or c'ourse “no'tiall, hjavé been acceiatvea in varying 5

I

‘ L“ degre'éby otohers than Jews: notahbly Christianaimuslims: Burnaniisfs.

ConseQuentifi Judaism no longer stanifdsralone. against a Warm committed

to totiafltly' different values. LThat ié év'cause for pleasure, not.regret..

It testzifies. to the influénpe of Judaism in: human‘history. And: thvose‘ zaispectSLpf1 Judai‘sr‘n vihi‘ch haye“ come {aofb‘e shared: by other traditions

p o‘ff‘asr are no”; therefore to heuwrintten either) no longer impfiabtant 91:

'no longer Jewish. Parliamentary dengdéracy is no leés characteristic—

511;; B'fitish because it 'is now practisadl in a number ‘of other’countries,§ .

neithef do‘eé it make sefise to discentihu‘e‘fihe manufactgre ofgafi articlge é

,becatiéé it has proved a particularly Syccéssm1 export line in the

woi‘ld'mérket. The way to meas’ur‘e the importance, and the Jewishness’,

‘of a belief is nofi whether it is '

peculiar to “Juéaism, but Whether-"5.1; ié fundamenf—,

it‘ 211. to‘ Judaism.’ If it is“ fundamental, then is toxbe, valued and

‘lstreséed‘, whether it makes us‘ different from pt‘heré or like them,

I For all theshea reasons it would bezunwi‘se, even if it were

» possib‘le',‘ merely to tabulate the differences bgtw‘eqn Judaism and p ~ ~ -u-

F v

other religions. That would giVe a iopégided picture of both. Insiead ' ‘ €°Me r% “let‘us‘ consider oaeébyeeae—Hha%—seem—$o—me the essential features of

Judaism; indicating from time to time, as we go along, where these

‘are in agreement or at vgriance with other religious traditions,

Hebra;c and fibn—Hebraic Religions.

The?e is, howévgr, one general point to be made first, Qf the othgr réligions two, namély Christianity and Islam; are much more

(pioééljirelated to JudaiSm than was reéfi. Historibally they have '

V gg§fii4n3,jfla‘t ieaét“paiyt11y,.ow§ of‘Jdgaism andfiéd more ‘gor‘vlé‘s‘s :ifiti‘uggrte

réontéct‘with‘it ever‘si‘ncem Theblogicaily they lay much sfifgss on

:ihe%y“3ewish backgréun§_and~éspecia11y upon Abraham as their common

‘épiritual ancestor. They may fhereforé be grpupéé together wifih

iJudaism as the fibree {Hébraicf religions,J Cbnsequenbly wherever

"dhrisiignity and Islam agree with Judaism theré is a presumptionlr

that they do so because of théir‘cohmon Hebraic heritage, and whére"er r they diffiér from Judaism,£here is a susP;cion that they may havé came" ‘undér-nbn—Hébfaic influenéesfi ‘All the other,religions grew yp~“w‘,r‘

independently of sudaism aid; with tfié exception of Zoroaéfiriani§m,;¥

;; havé had no hiStoric encounter with )‘Ivhezié they zjese‘mée Juaaé‘urgm‘r ~

' ‘ft is,thefefore because the,ufiiver§élxhufian search for the"fie§ning bf

‘ ‘ '1ifelhés independently pfndficed similar results in different parts

‘ bf fine world.

'7 4Lau¢sgAq ‘ If the purpose of_m¥.;ee§§¥e were apologetic, mu‘

I should have to argue, first, that the Hebraic religions age to be

preferred to the non—Hebraic religiohé, ané secondly, that_within the -5...

Hebran stream‘the fundamefi-tal values ofrfiebrazilsm‘aré presérved met 7

faitpmlly‘, worked out most and consistently, in the tradition pf ‘ Judaism. never, my purpose is not to defend Judaism against other

religions ‘but to expound it agaihs’q thge background of other“ réligiéns.. ~V'

‘ fihé Existénce of God

The supreme truth for- Judaism is the existence of God

I It bfzgins, "asgthreh; ‘ a

‘

, Bible 'bégi‘ns, wit}; the affirmaf‘iotn thatk «(in thefqeginniné.g.oa tipreatre‘a,

.the‘ ugjivrersgj.“ Tine 1first qfi'hé fer; Conimgndmenté‘lié ogd'infil‘: 4 Jewish trgaitién as an affir¢afiiop;bf @hié censra; truth; and maimoniaés;§

Aacédrdingil-y,‘ beginé’ his great Cq§e,' the Mi’shneh mdraii, with ’éhése fivordsy

'pil'llar to‘ ‘ "Titherfouriréation of‘al‘l‘.‘ “truth and £1711? afrall‘xmsdom‘ is it "that ii-here 'a, é‘irsut Exis’éenv‘a“ fpom 's’iihom “ally ofzher (exAiS’ti‘ng “things

derfijjremtheir éxistemc;e‘.!"'©3udaism is twvfie‘refore the'dce‘n‘triéé :Géd.,~nofi _.

‘b'y Hisrwi‘ll ’b-hé “man, ‘71s" the ,ri-{éésure pf allutiriinga,T and is stagidarfi >

‘begjud'ged. Heré‘vfifluda-isni ' , which a1; ‘acti‘o‘ns and asPiI-avtions are to i-sz

~ of courée at 9n? with Christianity and Islam’fiut at vayiahcg, not ‘ only with secular ideologies like Humanism and Marxism, but 3199 with“

Buddhism and Confucianism.z for both fihese religiops began without anyvv “7 belief.in a Supreme Beinga and although they have since tended t6 deity

thei? respective founders, the emphasis in thém is still ongméfi”s Egiare

‘ for éalvation rather than'any‘Deity‘B demand fdr obediencea ‘

The or‘God ‘ Haiti

mfiext in importance is {he Jéwish emphaéié on {he unity of q‘

‘It is imfilied in fihe CreatiOn Story. It is codified in the éecond

, ‘ ‘

u ‘6-

Commandment, "You shall have no other gods besides Me.h It is stressed

_;repeatedly in Deuteronomy — "Knéw theréfbee this day3and 1a§ it to your

heart, that éhé Lord,;s God in heaven above and on the eafth beneath; is no other" — énd Deutero-Isaiah "I thefe Lh¥a90 in 7 am the first and god" '_-‘ .I am the last, and beéides me there is no . It is proclaimed

thrice da11y©iin the Shetfia, "Hear, the Lord 9 Israel, is on} God., the Lord is ohewfi It is chanted in the IEEKXEXKEX Adon 01am - "And He© is one, and theré is no sécond to gompare to him or to éonéort with‘himfi"fififlxifixxfix +

and ip the Yigdai — x"He isvbfig, and theré 15 no upity like unto his unity".r

A11 this is a protest;,firét; against polytheism and all the idolétry and

immoraiityqassociaied with it, It is a protest, secondly, against dualism.

Although zarathushtra himself was, in all probability, an unimpeachable

‘gménotheist, thg religion fihich he founded degenerated quiékly into a belief

in two deities, Ahura Mazda the God or Light and Ahriman the God of Darkness;

who are engage§,in a perpetual conflict with one another evén though Ahura

Mazda viii ultimately be victoriousi The verse in the u5th chapter of

Isaiah j'VI form light and»create darkness, I make weal and cr‘eafielwoe‘t

; I am Efie‘flofd, who do gll these thinngsfigéa was probably direcfed against this dualisticpbelief; and it has been conjecxured (by'Kaufmann.Koh1e1‘

that the Shema,7§receded by the fbtzer prayér in which this very verse is

incorporated, was originally recited in fihe open air at sunrise as a dram-

atic repudiation of the corresgonding practice of the Persian priests; Likewiseahhe Rabbis were,constgntly denouncihg the heresy bf believing

that ghere are sh’te; pgshuzot, two rlval powergw 1n the unlferse,

Finally the médieVal Jewish phiibsophers, whose view is reflected in the Aaofi 01am énd thé Yigda15 expéunded the unity of God as annintrihsic W _ 7 H

as well as ah”ex§rinsic unity; precluding any éivisibility into

component parts.’ mhéy did so‘on philosophic grounds, as a necessary

consequence of fine incorporeality of God, but probably also és a criticisml

‘ of the Chrisfiiafi doctrine of the Trinity,y,fiere we must be careful. The

claésical definition of the Trinity as "three persnns of one substance":

Sounds as if Gfiristians believed in three deities. But in the first

place ’yersons* is an inadequate translation of the original tergn‘

Secondly it is to be observed that the three 'personsf of the Trinity

are in no way ifi.conflicfi with one another. Thirdly Christianity has

consistently maintained that it believeé in the unity 9f God, combining this beléef with the Trinity. Finalix,«aeswe—ehai%—see—;a£eaj Jewish Lainsists tgat Chrigtians are nfit to be regarded as polytheists but‘

as monoiheisté. Tfie fagt #5 that the dgification of Jegus, which begins

alreédy in the New Testament,‘cfeated a‘dilemma for ChriStianifiy not at

‘first foresegn, namely how to feconcilé"the‘fact that Jesus speaks ébout,‘ a afid firays fo,«his héavenly Father as a seemingly independentuBeing’with”

‘ " ' “ ‘ ‘ *“ "P “ .‘ u‘;« J ‘M' :regélve u r Jewish“monotheism,g She attempt to $§iv¢ this dilemma has been throughout major pf ChriStian theology; We must ‘ thé ages one of thé cbhbé%ns adfiire the ingenuity which has gone intp this efideavour, and the sinceri— ': ‘ - -“ r , ‘ ‘ ‘%y of the desirg‘to,maintain a strictly monotheistic position. We‘are

‘ ‘~at Iibértirofii§ifio fibééfve fihét the regult remains unconvincihg énd

:unacceptéfilé,fifi so rér as it is at ail comprehensible, £2 gg, and £0

doubt mhethér i; is possiblé to deify a hisfiorical person without some weakening of the pufe; categorical, uncompromising nature of monoéheism

as Judaism unaérstandsgifij

> ‘Looking more widely, we may say fhat of all the religions of the ‘8?

‘5 A ‘7‘

World only one, namely Islam, is as undgviating as Judaism in its mono—

theism, With the fiddition of Zoroaétfianism when it has avoided fhe pitfall‘

“of dualism. There have, of course; been monotheistic tendencies in other

religions. Indeed in most religions there has been a tendency to single

out one deity of the pantheon as the 'High God"or ;Sk§ Godr — Re XE

E§X§§.or Aton in Egypt, Marduk in Babylonia, Zeus in Gieece,,Jupiter in Rome, Brahman in=India — but not, or rarely, t6 the‘exclusibn of lesser deities)vho remained the objeét bf popfigab worship, Ofily Judaism and Islam have taught with capsistené‘emphaéis fihat theré-is

L only oné God and thgé He aloge is t6 be worshippea.:'mo fiéintgin and

toureiterate this bééic affirmation remains gne of the‘fiain {asks 9f

Judaism until it is ufiiVersally acgngwledgedz‘unti; the day when "the

“ hora sha11_5e.ofienéhd His name Ofieh, £fiat,is, until the dgwn 9f the MEseianic Age.

'1 i pf God 'v The Transcendenve V

Closely re;ated is the Jewish emphasis on theitranscendegce of God,

This means thatg‘aé the Creator of the universe, he is be}oné, gfeater

than, the universe or any part of it» One of the most inteqesting names

for God in Judaism is Eaaflakom, literally “the Place*; which is based

on the teaching that the universe is not the ’place' of God but God is r the ’place’ of the universé QGaa~$hfééfi+65. It follows that God 15 npt

to be identified with nature'or afiy element of nature, KKKXKEKKXKXKK KEEHKfiXEXSfiEKXKKEXEKEXKKEKXXXHKX That is the fundamental objection to noh'r pantheism on the oné hand anq tégidoiatry on ther’ort'hera IiYou shall

make yourself a gra¥en image,§iXKfiXKfiXfi§ or any likefiéss, of Anything

that is in heaven abo§e, or that is in the earth beneath; or that is 9 ..

in the water under the eanih,fifl'io‘do‘sb invqlfeé~at~£hé léastrsome

comparisen betfieeg God and nature, but they are hat to bg 90mpared,

"To whom then will ypu liken EB?" 15 the rhetoricaquestion which ‘ DeuterQ—Isaiah asks again and again. There is an absoiute chasm between

the Cpeator:and‘fiis qreation, anfi-évefiy attempt to minimiée of to obsguré

that chasm must be resisted becauéb it opens the door to polytheisfi,

.‘4 or; ‘God is not even to be compared with

His greateég creature, man, God is diviné and man is human, God is

infinite and man is finifie, and figthing must be allowed to abnfuse fibié

fundamefital diStinctién. hFor_fiy thbug ts aré not your fihnughts, neitheri

are your pays My ways, sayé the Lord"E§e&é&%—§5+€9. With this principlépfi Judaish rejects any and every attribution of divinity to any hmstofical

human persun, no matter how great. ’In anc%ent Egyét the Pharaoh'waé

worshipped as an inéarnaté son of éhe Sun—god, Re. In ancient China the Emperor was Mbneratéd as the Son of Heaven. The Olympian gods

of ancient éreece were all regarded as deified mortals. Shintoism in

Japan pyeserved the worship of the Emperor until the last World wér.

So, too, thé Buddha was deifiéd4in Mahayana Buddhism and Confucius in

later Confucianism and, of courée, Jesus in Christianity. .311 this is

7 completely inadmissible from"the Jefiish point of View.) BVefi if it

coulfi be firovéd that Jesus was the greatesf-man who evér lived; thfif'.

there is ho flaw or fieakneés iprfiié.qharab€er or tééchiug as igcordéfi

' in the Gbspels;E nu thereYis9some confirary evidence evefi in thafi Scanty

ahd partisan account cf him,fle=énfii* 4‘7“ all begyr vfid +hgt ;s 15' i‘ the Jew wouid be bouad'to

‘

say: *Gdd is infinitely greater still.“‘ For qtherfiisg‘he wauld have

‘abanéoned the beliefi in Qodfisytrdnscendénce a5 Judaism téaches it.w

: ~

‘ m,‘ L 10 — : ; This empyasis ofi thg ‘othepness‘ of God, alréady establishéd in

the Bibie, was continued in Jewish tradition. éhe Rabbis, when they

‘éttributed human feelings, thoughts or actions to God, always did so

in a poetic and metaphorical éense and usuéally made this‘clear by

:iné'nei‘ting the word kiv‘ achol, r'a‘s it were', p33 “imgossibilew Ana the Jéwish tlosfipheré completed‘the‘pnoéess.’ Haimonidas esfiecially; béth

in fhe Hishneh Torah and in tfie Koren Nevuchim, stresses almost3§g_nauseam‘

fhat the anthr6pomorphic ekpreséigns in the Bibie are not to be taken

literally, thafi they are to be understood in the light of the principle'

that "the forah speaks in~the language of man", that they are all metaphor'

and novhing more. Indeed he gqeé so far as to say that even théqlogigal

' or philosophical language can dgficribe God pnly negatively, that even'

words liké"eternal‘ and ;a1mighty' mean only that God is nnt Limitéd,

[as all created beings age! in fiimé and power. LikewiSe thgiaygels which,

‘under Pgrsian inéluence,.médé theif way into Rahbigic literaturé and

thence into Prayerbbok; ‘wére identified hith'thé 'Ihtelligefi‘ces"

inhabiting'fihevwgpheresf 6f Afigfiptelian cosmgiogy and tfiérgby divested ‘of mythological signiiicancékp'Thus Judaiém is the perfect example any _ 70? a religion withcuf mytfiologyr It is therefore the antithesis of

Paganism.‘ "It has been correfitly ndted,“ says Abba Hilael Silver

L‘"that éarly man confronted his world

V > fibtga‘é «it-Hm és 'muofi'. quaaigrfi taught mankindfio‘seé the "'Thou"

ohiy in Goa."ég%he bietiniion between Gad and evefything else a literallyr

ever§thingwelge — is éfisolufiew VThere are no fhtermediaries, no semi- ‘

divine beings; no incarnations, no other bbjeets of fiersbip,

The Immanence of God

. y

A religion; like Judaism, which pushes the transcendence of God to g‘11 ;

the furthermost limit of human thought obviougly runs the dénger or

'making God so remotéfifi as to preéiude any real relationship bétween-Him

7;and Wan. 'Indeed this is probably the éhief reasnn why thé ‘High God' of the primitive religions so rabgly displaqed the lessér deitiaé"in

popular worship. They were'fioré aqcessiblé; more 'dofini£ogearté'.l Bufi

Judaism was safed from this danger, firstiy, because frgm the beginnifig

it has conceivéd God as manifested not only in nature but'also in hiétofy.e

‘

rIt is true that "the heavens declare the glory of God and-the firmament gc rshows His handiwork“ M7 . ); bfit above all He is the God of ‘

r Abraham", Isaac and Jacob who 16:13 the Israeliteg out ‘of Egyxfit‘ and 7

‘revealed to them His Law at Mount Sinai; TEe same Psalm from fihich

I have just quoted goes no to declare YThe Law of the Lbrd is perfect,

restdring the soul"; the yotzer prayer, which prgises God as thé Creator

of light and darkness, is foiiowed by the AhavahrRabbah, which extols

Him as thé Giver of the T'qrazh; ahd thé hatdre feast ‘of Tabgrnacl‘es (ion-v

cludés with Simchat Tbrah, the Rejoicing in the Law. Sp the Jew is never

allowed to fbrget that God‘is intimaté;y ébnderned with;hum§n history,

thatr‘hthe or‘the Universe aflsd the Shimaa of Abraham and the _ Lord is ‘VRédeemeg pf Jacob;3pBut‘nofi only does God guide the destinieé'of the

hations, He§a1so spea‘ks‘toa and may be spoken to by, fine infiévidfial

humén being, Here one quo£étion may serve the purposé 0: many,“ It

i" ' quotes the Bibleg'occurs in :the‘ Ta‘lml‘ia and has its ‘plgé‘e i‘gx‘fihé‘Prayere-

book, so that there can be no doubt about its aufihenticity as an exprgssion of Jewish belief. “"Rabbi Yochanan said: In every passage

where you find the greatfigss of God mentioned, there ypu find also ahl

sta£ement offiisyhumizlityr mhié is Vritfien ih fine Lafi, repeated in fihg

‘Prophéts, and a third time stated in the Writings; It is written in the _ 12 é.

Law: ‘For the Lord your God is God pf gods and Lord of lords, the great, mighty and revered God, who is not partial and fakes no bribe.” 'And

‘it is written immediately Afterwards: “He executes justice for the father-less $1 the widow, and loves the sfigranger, giving him food and clothingr Qaeafir—4QH4¥74Q$. It is repeatéd in the Prophets, as it is

written: "'Fi‘or thus says the high and lofty One who inhébits éfierni‘ay,"

' whoée name is Holy: I dwell in $he high arid'holy place, afid also with

h-imwvho is,of a ‘cqntrjite and humblé spit-iii, yo'revi've the spirit‘of

‘ ‘o‘f the»hur‘n"blé.,- anti to revive héart contrité' ‘. tfie tile )_.. r 31: is a stated in the sifig praises“ fhiyd time writifigs: 'Sing t6 God, , d to nrame; Kim‘who His lift up a song to pihes uponzvfizlhe clouds; His name

is the Ldrd, exalt beforé Him!" And it is‘ written i‘mmediate‘ly aft'erxvérdéz

"Father andv pro'tec‘tor offiido‘ws His‘ ‘ the is of fatherlegs God-in holy A.

habifation" 7576)" (fies-14W). Likewiée the Adon VOlam,

‘ “whichhbega‘fns “by describing God‘innthermost trahscendén‘bal philosbfihiqal

terms, goes‘on 7"And He is m God — my Redeémer lives...‘.my bahner and:

refugéuginrbq his I enmrfiend spirit..t_;,.$he Lorq is 1711511 . my hand my mg):

‘ 3

' knotr I‘rwil‘l fear-5" G66 3%; oops 170190123" cbnfiéfsfie withfman, guzfie Arid‘

7v =sustain him, ‘but without any sacrifice of Hisiiranséendenfi majesty. n

‘ It is the infinitéiytéxalted God Whom fine Jefi gddfiifgffVin‘fihe intimacy N‘

‘of an; I—Thoii relationship:"B;eseed _art th‘ou,‘ 0 Lorjqz, King“ of the universe,"

And Val/1 this is achieved Without any int‘elz'mediary, xxrifihqut any mythologica

go—Bétxveen, without aniéppeal to saints 6r angels. "However high God

is above the world, lei g man bui: enter a synagogue, étand behind é pillar and pray in a whiSper, ana thefiolyflOne, blessed be He, bearkens

the his prayer. can there be M God nearer fihréngthisgi, who is closé to His creatures as the meutvh is to the ear?"., The Dignitz Of Man

That such an‘immefliate relationship with God is possible implies, anrl ’of course, a very high conception of man. It implies that man has

inhcfent capacity to apprehend God, as well as épiritual and moral truth

genera;1ys ‘That is the meaning of fihé great affirmation on which the

fihole Jewish doctrine of flan rests, namely that Gad created him in his ~

own imagel Althpugh no man is divine, in the sense that he is perfect

and entitled to worship, yet thére is a divine element in évery human

soui‘r Becéusé Qf'this man haé g dignity which exéits him abqve all

7‘ otgher‘creaturéé. "VJ-fiat ié man that‘rhou; art mindful of him, 'and the

son of man thgt fifiop doSt care fdr hihé Yet Thou hast made him little“

less than God, and doét crown him with glory and honour. 'Thou hast

giVen him dominiofi over fhe works of Thy hands” éaeefinfifiev Becizje

uiof this every man must say: “Ear my sake was the world créated” fSaa— heéféfi-ka5éJ Because of this man has a fundamental predisposition

‘towérdé‘gfiodness.z However hard may be the struggle against fine Evil

'Inclinafiioh, the edod Inclinatiais primary, and every éhild‘bofn intfi

this ydrld stafts, as it were, wi£h a clean slate. "O my 66d, the sofil 'té h Thou gavést me is pure; for Trou didst create it, Thbu didst form ~ “' it, Tfiqg didgt breathe it into mef' .). Beéause

' bf thig, too, man 5 every man r~fiossesses an immbrtal souls "Blessed“ us‘a ’ is bur Goa; who has created us_for His glory...afid€:,nasmgiven law “"‘~ ~ Sf'trdth, and has planted eternal life within us" _

‘ifiis high vaiuatiaof man, this Emphasis on human respofisibility,

.this opfiimiem abdut man's potentialifiies, all this stands in contrast

r r :14—

_ with thgwpfifiitive religions fihoée gods fiere jeélous of their divine.

pierogatiVesg_determined to prevent man from acguiring fioo much fiower (witness the myth of Prometheus) and to keep him in a state of submissive

- féar. It also stands in contrast with the profound pessimism about mén

characteristic Ogletristian £heology, eSpecially ifiifialvinist ig;%ggggétg

ism, Howevér vafious may bé the interpretations of Original Sin; fihe

whole edifice of Christian faith depends on the assertion that man is

basically gorrupt, According to Judaism man is weak gnd neefis.fo be

educated; according to Christianity he is sick and needs to be cured,

And thé cure is inseparably bouhq up with the éfioning'selqacp;£ice

of the God-Han Jesus at Calvary; Unless man avails himself of that

cure the sickness endureg.‘ Thg divine image is inoperative; therefore‘

he is a miserable sinner, he can achieve no gopd, he cannot éommfine=withvfl

:God, and he cannot inheflfiit evériasting life. Chrisnianity emphasises

tfie urgeficy of manfs need for salvatien; Judaism emphaéses the imménsity‘ _

r h M I of his capébilifies,

~ ‘Thé “ r‘ Equalitl of Men “,7 J' : I. 7‘ ‘ What is even fiore remgrkablé than the dignity which Judai$m'ascribes

to mén in genera; is the fact fifiét this doctriAe‘is made applicable to

every ifidiyiduél, régard;ess of colour, race, fiatinnality, creed 0r

éocial stétus. ‘Tfiis is eviéentl réafiy in the Propheté,who put Israel

~ ' on a par with\3$ypfi and Assy ihl and with the EthioPiaps,

‘ V ‘fhilistineé and Sirians G&m§é19¢¥). And it is re—emphgsised by the Rabbis,

rwhortaughfi fihay God created at the beginping a single man, so that the whole humafiispecies should have a common descendant and no race ghould

7 an ‘ I be able to Claim superiority over any othenéfSanhzfiréfi~hxfig—5%a). Eggyygr w..mp~m' 3mm- figmfigfim fixfimfl; E x - +5-

In this and other rays the democratic scntinent hés long been deeply

implanted in the fiawish heart,‘ with this we may contrast the contempt

of the ancient Greeks for fihe “barbarians'; the division of Raman Society

‘into patricians,‘plébeians and slaves; the rigid classification of medieval Christenddm into nobility, clergy, peasants énd serfs; age the appalling"

caste system which has ex;sted in Ifidia for 3,000 years and has—been was

7 a ‘ ” intimately connected with the Hindu reiigion.

J

The Ethicai EmphasisA

, .

a ‘, One of the grandest,:batureé of.&udaism is what fie hay gall if;

' ethical emphasis. We are apt tb take it for grantéd that religiéfi and,,

‘ M“‘ moralifiy are closely connected and thafi ofie of tfig main purboées of“

reiigion is t9 incugcgte ethical virtdés. But it yas not always=so;

.in aficient jimes'reiigion cangisteq mainly of ritfial sacriffiées and ihcafifiafiions designed.fib placatefithé goaslaaé to ensure the fertility 'of»the sdil‘and to avert disééfiergriThé mofes‘of‘soqiety may have beén

‘buttresséd by religion but they were not derivéd from it; Ihe high eyhica1~fieachings of Plato, Afistotie and fihe‘Stéics; foi examplé, were

advanced on philosophical giéufids, ndt as the reauiréménts nf the Olympiap‘

gods, But éven.am6ng the advanced religions there is a considerablé

difference of emphésis. In the Eastern religions, especially Buddhism, ‘ Jainism and Taoism, the emphasis is on personal salvation, nof‘indeeq

in the Christian sense of rescue from the strangiehold of original sin,

but of liberation from maferial cares and wérries. The KKK gsal is

thé serenity of Nirvana, which is achieved fly the abdication of all

bodily passion; and eégggiy ambitions, by the rec gnifiion that all

appearances are illusory,‘ and that the very will to live 5nd to be‘

, .',. ~ -16» M ah indbvidual self is a snare and a delusgon, setting up those ve$y

‘ Aficidgé' tensions which must be Cfifififiéfleéa‘ It is achieved, theregore, by the

practice of‘mystieal contemplation culminating in the absorption of

the human éoul in the all—pervading.soul of GodT or_eise in the complete

annihilation of selfhood. In subh a system ethical rules of cgnduct ége

a means t6 an end ratheb théfi an ené ihAthémselvés, They aré necesgary"

only in fine negativé sense of removing those obsfiacles which hinder thg

pilgrimgge of the soul; from one incaffiétién to énofiper,~on its wa} #0

‘Nirvana. E&en;in the Christian scheme moral ponduct does not occupy

quite as high A fang as it does in Jfidaiéfi. ‘For tfié firimar} emphasis‘/ I

"

rate Pauline r ‘r .‘ in at any Christianity, » r in Christianityyfls on XKZXKXXKXEKEXKK‘VfaitQ' rather than ’wnnks’.‘ The' ' 5’

‘ ordinary Christian, if asked which is more ifiportant, to believe ifi God

or to lead a good life, would either éay thafi the question is invalid

as would” inasmuch the second :5 impoésible without thg firsy, or else fie hesitate. But the Jew would notrh‘esitatet He has been taught for 3,000

years‘tha% righteousness is of”the essence of God‘s nature; and that it

ié by living righteously; and only by living rightepuslgy that mgn can

make himself a ieptable to God. "You shall be hoiy, fof I theard ybur

‘ God ém holy" Qéz§iéécus*+§?29, This is not a means fo the péligious life

‘nor a consequence of the religious life.3 It is the religious life itself.

‘ Itiis not a part of religion; it is religion, At Mount Sinai the Israelites. said .—.__Na‘aseh vghishma, promising first to do and only‘segondly to hegrken; ‘. Gaxséue—244figg "You shall ke my statutes and My judgments which if a man‘

. # ' ‘ do he shall live by them“ GBe¥+—4§+59- Here again the emphasis ‘ is on

r 3 3 ‘ 7 doing, and;the injunction is addresseé, as the Rabbis pointed out €fifififlm

Shém*‘UnffiE¥-, to man in.generfil, not to Priests, Levites or Israelifies,

so that it is not dependent on the acceptance of éhy pértiéular faith.

a {-17—

Likewise Micah: "'He has showed you, 0w man, what is gdod; and Whatw 7

does the Lord require of: you but t6 do justice, and love kindness,

J arid (only thii’dh) ton-{talk humbly with your God?" ‘fi—mfi

‘ ‘14- L J. ' «L J- -.Y I.“ ‘ 'V ‘1' MVP” F125 9&1. un uu ...x.uu S: “51".” v “A u um. u. 9-; nun ur. J"... m. mun-u cm,

n' v ~ .7 ~- 1 1s ~ ~ . ‘ .n J.‘ ,3” "" J, 3" ‘ .4 @331 u. h”’lw’3§n’7‘"‘.°2" ‘4‘ u .415 no hue uucu HULL u my 1.3-; .LUL LL: uh», u , ,

. Most amazéing‘ 7 of all is the m statement in the Palestinian Talmud

according to which God says of His children: "Would that they would §orséke me but keep Hy Torah‘*,® a

and—i-‘e-sée-léaeepsgmi" 0261:; 3°“fi‘1fikér‘._ Bufi uully’ 1n um (.6a o‘r'

From the paint of View of

authentic,Jufiéism m morality is everything. ;

' .0 fi' 3 Band-hmrn'n a1”! “Hm: wfini'ihcq n-P‘h “KIA-«BAR!»u—nu 1 1 J. v ,. n xv .V .; mum u , “4.; u Lu. yuaux. m. ,uuqzxuayuarr, . a . .. ,. x, a

‘ He‘re,,too5‘ “Judaism” “ 7110 stands at the oppps‘ifiey‘poig‘ trué the He’bréicfifiradition, from Q

‘ Pagani‘smg

The“ Humane "Virtues

JIf \ée inspecfi inorg' closely thereontentjof Jewish ethical‘téaching

‘ weh‘find that it .‘inéurlc‘ates above all those" Virtues which may be clars‘sed‘ ‘togefither as humanene‘s‘s. God is a God of justice, but also; indeed

pre-emiherltly; a Goni‘rsf lévga, so much so that the famous passage in Exodus Imdwn as the Atmribufies 3L1”? ghirteen of: God, waslsn ifit'érpreted the Rabbi-s as to all of‘kthem 70f by make synonyms mércy‘. ‘ Therefore!

man's first duty is _to imitate this diikihe quality, to‘be merciful — 18‘—

tg his feliow—mqn, especiaily.the jpork thy orphan, fhe flfidow, the

,stranger, to lo§e hés neighfisfir aé‘hiéself4= Bufi Jfidaism.éoés‘n§t m r 7a merely enfinciate tine general principle“; it‘gives théusénd ldéthi’rled

direqtions for ifis pracfiéal ihplémén£éti6na As a resu%t the Jew became

‘humane, so to speak, by natureu The law of kindhess was firitten in'r

' his héart. He really game Eb 109k upon hié fellow—men, £6 mattér how humble or down—trodden, with respect for their human‘diggity and”

compassion for their human needg, "Whoever has campéssiofi on his ~ 65;" sag? a Rabbi, "is assuredly of the seed 6f Abraham, JV‘Thus‘it.is nof surprising that Judaism tdok

the first steps toward§ the emaggipation of éléves and towards the

establishment of a‘"§elfare Stéte‘; fhat it ihcfilcatéd love for‘

children and respect fééiuhe aged; fifiat it'tafighf kindness to énimals;

.that it humaniéed cbfpbréi punishment énd‘virfiually aboliSEedkcépbfia1~

punishment. Nor is if surpriaifig that criméé of Violence — murder, rape,KfiK‘assauit and rqbbgry — are excéédingly rare among Jews, All this con£rasté wififi the céiiousness or nan man which is étili evident today efefi in giViiisations which have long been under the

influence of higher religionsw

The Social Message

When Christianity bégan it took over, very largely, the ethiéal

fieachinge of Jgdaism. A1; else it transformed} Of Christian‘thenloéy

it has been said by a great Christian scholai 65:G%—Burk§%%T—éfi4fne~

‘it "*ils‘pot .1 ) twat

‘Judaic, either in its concluSions or in its§processes," bu$)main1y Roman and Greeka though "some of its fundamental premisés are‘difecbiy‘ _,19 _

‘éérived from fihé religion of_Israe1."L Thé ritual of Christianity, p~its festivals afi& sacraments, have even slighter roots in Hébraic

3611 and exhibifi unmistggle resemblances with the mystery cults

which flourished 1h the Roman Empire. But the moral codéwis Jewish,

for the simple reason thafi‘it is bgéed, nah on the mefaphysicai

spéculations Of the Chunéh Fathers, but on the teacpings of Jesus

himSelt, who was a Jéw By birth, ppbringifig and convictibn. “Nevera thelesé Jesus, because of KZEXKEXEEX the eschatelogy of his thifiking, gave toi

7 ‘ Jewish ethics an gxtremist slant which has proved to be a mixed

blessing,r 0n fine one=hand it has inspired téeeggh-fiheaeges lives‘

9f fhe most asfibnishing aaé—éeefiéybmoving se1f¥Sacrifice, But on

> the other hand it has tended‘t6 create a divonécement betwéén‘

Church and State, and befiwégn Sacred and Sgcularo Ideals like ,’

npd-resistance AnGKturnihg‘thé‘ather cheek, howgven splendid and

eVen poSsibie in,inéividfigl relafiionéhips; are simply n t Epélichblé‘

to the @ife of §dqiety.}‘fib goigrnment, no polgce force,‘n0‘iawgcourt no'légél‘c9de can on sucfi basig, nor has the atiempt and §§§§§§§£ a

' even been madég éven in Christian countries, Goneeguently thé’famous.

areVCaesarr's ' words of Jesus,,"'1_2er}der_ to’Caesfir things that ahd

V fio God the thingé that are God‘s" ffi:fi%&+€ifii§w although‘spékén on1y~

1 to evad; a verbal trap, havq fienQefi to produce in Christians an aititude of detachmeht from, or even Qéntempt for, the seéhlar world.

Thu; aé baptism the Christian renounces "the world, the flesh énd '

the devml"; Juflaigfi, however, with its emphasis on the community

“as wefil a§ the inEiVidd§l, and with its strnng legal tradition,‘

has always'tégen a différent View, ‘It does not régard sociél and L“. ..

political life as outside the sphere 0f teligioh, but 5n the Contraryf

as the mgst important area in which fine requirements of réligion must be fulfilled. ’Thus the worfi glgfl dee§-§e%bg;¥e the negative assoaiations

which thé wordwfworld'Lhas in tigfiiahity. On the contrary, the ' Alenu‘ppéyep éeclareg that it is,bfir duty 1gtakk¢n~g;§Q éémaléhut

shagdai, to fierfect thé worid by bringing ifi under $0615 §dle.qga

fiEhis contrast fiust not be carried tab fan, of onuPSe, One of the remarkable_features of‘19th‘and 20th century Protestantism,’esfiecially

‘ ‘in Englahd; is its emphasis oh what is tépmed "the social Gospélfi; but ,; "‘ there,is already 5 reactién against fihis trenfi, agd it gs hafély

‘ hafe’hédzm characteristic 0? Chfiistian histéry generally. :Aga'izia Jews liftle‘obgortunify for statecraft in tfie last 2,000 yéafs, exgépt in

thgir own, rather artiiiciai; selfecontained communities, and now in

the Staté of Israelm ,it is therefigré impossib;e to say hbw Judaism fibula have acguitted ifiseli if it, instead of Chyistianity{ had ‘7'. domigated fiéstérn Civi;isation ifi the lasfi two mil}ennié.rg§gver%he—

less, had this been so, ifi'is hard to'Believe that thé hiétdry of ' qrfnbdg ” ' ~ ~';a would havé been one of such constant wars/and perseéutions; that such.extreme social inequalities as still exist,‘

{ounHaLS = especially in Cathollc‘ and—EuGéee-seuaééaes,. . would have been‘tolerated;‘

that colpnialism would have beég aééompanied‘by such callnuélexhlgit—

‘ation of the nafiive populafibns;r%hat child labnur‘wpuld‘fia5g been

pe£mittéd in 19th centufy Engiandgaéé that agn who spoie a sheefi ‘

or a pound of butter flould have been hanged fiifififiXEfififixxfififixfi up to

a period almost within lifiing mémofy; or that illiteracy gnuld have ‘50 beeaidespread until the modern era. Judaism might no: have produced

so many se1f~sacrificing Albért'Schwebtzers, but surely the average' H. _ 21‘-

v man would have been more humane, and the social legislaiion more mercifull‘ \ u

The mégéianfic pg

The rgligions of the'worldhave%:§n_classified as world—affirming; J ". world—negafiing and worid—tréneforming,“ . J'§“on,f ‘ ~ I, §;—§0h4, If the words 0: the Alenu, "to perfect tha.vor1d by bringing

it under the rule of God,” can be faken as the watchfiord of Judaism, '2

then surely Judaism is the world—transforming religipn Egg excellence.

It is obvious thap Hinduism find Buddhiém; in all their varieiiés, are

‘essehiiélly world—negating, sincé'theif sfimmufi bgggm‘isrgspapé from‘

KKK all earfihly enténglements.r‘in.0hriét;anityflthére igrat‘ény raté * world—tragsformifig'only in the a strong florid—negaying trend; jifi is sense that its aim is the enlargement of the Churgh until the "Christ;

ianisafiionfl of‘all‘mankind is éehiévad§ Vfiorevver, the decisive historic‘:

event, aqcopding €07Chrisgigni£§,zéc¢urred two thggsanfi years ago, $5, ‘ theifiaag, and‘theré isia forwaédfioak;oply in so fafi as tae;§g§gggzgi$ 1 JWJ‘ the~éSécond Coming of Christ? fiéééiveé"étre§s§1 Jhaéism,:on‘the.pthef

hand, is fiholly forward—looking.i Like ZoroastfianiSmrafid Islam it lodks L forward paésionateljltg the KXZHEXE§ triumph 0g

righteousness on earth. Trédifiionaliy this hope is associated with

tn? coming of thg Messiah and Ehexnafionél restoration of Isfael. Butjfihéggmphasis; bothwin Prgphetié teaching and subsequently, has

‘ nearly always Beep on the sequel: the establishmgfit of peéée and

justice throughout the W021d§~ Ehus Judaism is intensely and incurafily

optimisyic about the meaningfuinesé, puépnsefulness and-thg ultimatg a happy outcome of human history, and in an age of prnfound pessimism ~ § _ 22 _

V ‘_ apou’d humah progress, both (ml the part of Chmstwfian V’Gheolsgiéns‘

and Se‘lcular‘ thihkers, that‘is a wholeSGmé meseag'e indeed.’

’

‘ {agree} F»: RMSM ' ' The - .. -fi w ~ 2; ~, 1 " ' KwL’M'M’I 11m 1W“ '9‘". W’ a. pk“. 1's id'cutb‘ubl‘ “Ll-(van! is ML

' ‘.

‘ «5604.:- r _ V_

—— ‘5 ' ’ ~ ', . ‘ . Studfiy‘, e‘spegiauy the study or

Vis‘ Scri‘ptuije; .3 éevo’nicnal act. I”; brjmgé man into the presence (#5? "Ify'c‘me God. mat} ‘sits‘ apd‘ occupies rhimseif with the study .of‘ Tor-5h,“

.

‘ ' "the .Diirine' Pfeéence its 371th him, as in has been said; ‘In rev :3“ plage

‘ ~ xyhgrk@“ my name to be rememtiered I will ‘come to ybu and bless ‘

' " ‘7 you" ... _ ,. It is therefore enjoified upon all, I M 7 H

‘ not just fipe priesté o:- rabbis or any theological gage. Thié emphasis

has jagen reéponsiblg for; ’ahe maintenance of a high level; of educating

among the Jews even through the jjénqrance and “illiteracy of the.

" ~Ages. .mdivfi‘li‘s part of a "widéxj appreciation: of reason iri ighe fiuman

'Géq.“ .Becaus‘lg appréach 15;) of this [the médieval» Jewish phi‘losnfihers had

fittiefdifficuity in showing that Judéism is ccmpafible with tkiée "best

-in egeek'thnught. Judaism is indeed 5 revealed religion, 2but its

Ifififififi.fundam¢£tél truths are not 9pposed to reason, and many of them,

' if not: ali, ébuld have been discavered by ‘reaison alone; though without

revelation the procgss mighg‘, have basin a longer one. That, very 4 I roughly, is the general trend of S‘ewish philoSQfihy. find in conformity

H

‘

‘V with thiémfiionaiistic standpoint, Judaism has been remarkably free

from irrational elemenés. ‘ It has} waged relentless! if net even 7 c invariably successful, campaign against magic and superstition of ~

' r ‘ 423%] ~ H *évery kind; ’It gas littlg or 46 mythqiogy: no imnaéulate conceg$$7n55

* no fiirgin births, no XEEEKXEKXEKK$;Jificanhations, no fiesurrectibns,

n9 dogéms of bodily aséuhption-or papai'infaliibili'tyr Qwea Angels

‘ " ‘ Fqgnujer ‘ A? and demons aré tregted as Siemenéfisgn popular folk—lore rather than ‘subjects bf seriogs'tfiédlagical séeéulanions Theré are no sacraments

‘in the Christian sense, and no aeeteric priestly‘rités.- Sacrifices

were indeed offered in anciént‘times, but théy ceased fiith the destruétiofi i

. r of the Templé 2,000 years ago, éna Haimonides, Whose view is no doubt

secretly accepted by the majonity of Jews today, even those who call

themselves Orthodéx,tdiémissed‘theh as only a temporary concession on

God's part‘to a_peop1e not yet ready for emancipation from that primitive ':

form of worstnlp'fS Cerfiainleudaism was thg firs; réligion in human

rhisfioby tp evélvé a form 5f wopship in which sacr;fic§ was refilaced

altogether by cofinunal'yféqer and ihstruction. it is true‘al§d.that_“”’f

the Bible records miracles, but'déism is not depéndent, a; are other

religions, on a literal aqcepfianée bf them,_and mammonides, among,”

éthefis, did his best to explain them éway. ~t has to be admitted, too, from the Orthodox paint of view the cgmmandfients that Jewiéh mfiét b? , “ observed whether they appear to make sense or not, but at leasfiflggé; 3mm “ko‘n ' ‘ . , 7 ‘ ‘ have a reasonable purpose, and the Jewish F _ _ f ‘ W

thinkers througgout the ages6ha+e done fiheir best to invgstigaie the.

tg'afiex hammifigvot, to find rational reasons for the commandmemtér ‘ § MoréOVer, although the basic commandments were, on the Orthodox View,

‘ supernéturali} revealed at'méunt Sinai, yet the interpretation aha

defélbpment qf’them7ih suéceedifig‘ages is a fifisk asSigned to humay rbgihgs on thé basis of logiéal arguméht éné democratic majority

decision. Evgfl a bat fiqig an alleged direct revelatgon from God to

s —f‘ ~ -‘21—l- an‘ihdiviéual; doe’s‘not avail against [the consider-ed opinlionh'of‘ ‘a “ duly cronsti‘tuted court of: 1aw,n all these" respects J‘fidéism

canr‘be seen, once“again, as the diarhetrical antithesis ‘of: Paga'n'ism.

It is religion at its most rational‘éna, in this sense too, at' its

u I " ‘ ‘ most ‘fiebzfai‘e, f ‘

I ‘ " ‘11»; m . . ~ ‘ The ‘seoeena Jewish approach to God is through worship; ‘Thils

first in‘tge “ :takes piace, Synagogue. But the Synggbgue is V

neit‘fier a Tempie nor- a Church 1% sacrifices are offered ‘there, anal;

n6: pfigstly ritfial-s p'erformggi, nor is it ongpigsEZ-gayer. ‘It

is the meeting. house ‘of'ar community of equalé and a centre ‘61? adult 7 as well asf juvenile education, Neither thé precentor nor ‘

‘

the rabbi is a priést.,1‘ The‘precentor a Sheliach tzibbur,'é répr-e:

sentatiire of the congregatpn‘ chosen by them to lead them in worship,

and fihe ‘rébbi' isra teacher; qualified ".by his léar-ning to impart

5nd educafiional nature 616‘ Synagogue ‘ ingbruétiony {line demoératic

Ever-sh‘ifi is imagine among the religions of the world; “only” thg Muslim mpsqfie and‘t‘henqakef" meeting-house and some of the other more radical '7 ’C'hfircges ; i>ro$estanf approximafie to it.

(no ‘ Although thgz‘e aré priests! in Judaism (at any rate the

" jbriviieges’ rwhi'c‘hf they ‘stall enjdy in Orthodox .Judaismiare“ quite

” ‘ ifisig‘nificané)‘ yet in anathér‘ sense i’t‘i‘s true to say ithavt in 3udaism :eiTreryb'ody is a priest. For the injunctibn "You shall be to me a kingdom of priefis and about natiqn,'s

fieen‘take'n‘quite literaily in Jewi§h tradition, Every Jew, especially

so far as is a Habeazit‘r, a 1mm Pafierfamilia's‘, is.a firiest . in he; 3% in hijsn‘own home who offiuiates at the dining—ream tab-1e as a priest cf, 25 _~

at the a1t§r; There is indeed ifi the Jewish comnuhifiy an intensifiy

of family life scarCely to be pafallclled in human history, fihléss it

be in ancient Romé or pre—Conmun-ist China. But, more than‘thattthe

whole life of the Jew is goveéned by'a system of Mitzvot which are.

esSehtially aids to holiness, tools dinthe pnacfice of the prééence

of God: Thus, without withdrawing from the world, the observant Jew cultivates that all—day and evgry-day God—consciousné‘ss "which

is elsewhere the speeiai ‘me’tier bf therm,m‘ for ez‘gample

in fihe monasteries of Caffiéiic Christianity ahd Mahayana Buddhism;

The Jewiéh community, thereiore, cannot be dompared fiith any other

1 («Head Edgauy) ‘ ‘ sect. people‘ dedicated to service of geligibus ‘Ifi isLa whole the ’

“ "t fi‘ God, pe-zlmeeinfl with 13.0;n vulufl Inastid; 11; j. 193 EV.

is the people of the Govehant. It w “ 9k, 5:. 9? a! a? k ‘ ' Ha} is AEFFu-gdg ‘ Thus Judaism @s a religion fié§h—&7§iff€r€fie€« ‘Tnis is not to say that‘its teachings, taken individuakky,.cannot'be paralleléed in other

reiigidns; But takefi inffiheip totality, with their particular smphases ,

and in tbéir inter-relétionship as an hrgagic whole,.they may be“;

described unique.; A£e#e—é;§§‘ihey represent Hebfaism at ifis mbst'” és _

ifully developed. They amount to A mighty refutation of everything that»

is Eagan, everytling'that is fiolytheistic, idnlatrous, inhuman; bmmor81,. In reference to ;~ , ::1 . 5,; L , irratlional; superstitious, mythological, pessimistic. in: them,'therga' ” ‘fore, the Jen is entitled to say: Ashreynu, mahjtnv chelkenu, umah naLimhgoralénu, umah Xafah yérushatenu, "Happy are we! How gdod is. hofilbeagtifgl our pdrfiioh, and how pieasanfi our lbt, and our heritgggl" .

.. ' - --I-‘ . °si" mamhn“ _ unflfi" 4.vhn It—rs‘hy 11v~fig f4%%c uy~uanfi vfl , A1~uiyi;ne 7— 25—;

effectuél in abs Srn life and theéeby reléase their redemptivé power‘rj‘

into the florid about him. ‘

THE AfitituéalofJJudaism‘to 6$her Religiofié

, As I feared would héppen, only a §ery few minutes remain in

"whié‘h: to (16811 rwri'bth“, tfie'voizher my parts of my'fihreezbold ‘tas‘k. Bu?

th§~atfiitu§e of Jfidéism t; ofher feligiqns can bé deséribed, in it; I esééhfials, Qfiite briefiiyh JudaiSm, as we all know, is uncompromismngiig . 'opposéd to iénlatry; gnfi the wars againsf the Canéanite cities and

tribegw‘éré .mo%i;rated> part-lyltjgfirthe deéire to extrezimi‘naté idol worship;

‘ But thét was in cohnéétfignifiiih the origifial occugation of Canaan, ~’ and subsequently fdfée wgs used,on1y for the fiurpose of stamping out

.idqlatry in the Jews” oéfi‘midgt- I; is true £hétwp'of the Hasménean rrulersfifiéed force in thb convergion or Pagan pegples; éhexldumeans and"‘ 7; ‘Cltfireans,,to Juaaism; but these are isolated incidents which fiefg

never repeated, not gveh graised. Among the Jews themsélves; hnwééer;

fddlatry was the most unpardonable of all sing, I? is the first of

the three_sins, the othefs being murder and incest,.which a Jew must; Tl‘eschew eveg at the cost of martyrdom (Pesaqhim 25a)mw A whéle aréé df'_

‘ haw, in Talmud by the tractgte Avodah Zarah, ‘ Jewish repfesented the desigfied9 is concérned with hundfedé‘bf détaiied rules ané réguiations

‘ to p¥e§en£‘©he Jew fréfi aiding find afietting id61 wofiship, evefi _ *‘inédveftentlya

The éuéstion; howe§er, whether the great world religions are t6 .n

be fégard§6.as idnlatfidus nevef‘érose, because the Jewé had no conéact

'Ané- with th‘emj‘! exéep’é ‘césebtchmstiagity and Islam-f here) ,5:

the record is algar ahd impréésivei‘dfi leésffsihcé‘fifiéi11th ctur&;v‘

v ~ — 27 —

‘ The mediéval‘aewish authorigi—és, Both philosophically and balachi-cauy,

iake the view that ExfizfixzflfixXXXEKKXXEXKEXKEE Christians and Mhslims

are not to be regarded as idoléiers bufi as Sons of Nbah, that is t6 ‘.sayflmonotfieists although not Jews, and even that their religidns help

to pave the way in the wgrid‘for the grqdual accefitance of Judaism as

such. Thus Judah Halevi, in his Kuzari, compares Judaism to "the wisdom

hidden in the seed which falls into the ground and apparently is trans-

formed into earth,-.But really this seed transforms earth and rater into

its own substancerv(So it is concerning the religion of Méses: all later

religions are transformed into it, though they may externally reject it.

They merely serVe to intréduce and pave the way far the expected Messiah;

he is the fruit; all will be his fruity'if they acknowledge him, and will

become one tree"'(4th dialogue). Similarly‘fiaimonides in his Miéhneh

Torah: "Tie teachings of him of Nazareph (Jesus) and of the man of

ishmael (Muhammad) who arose after him, help to bring to perfection

all mankind, so that they may serve God with one Consent. For in that

the whole World is full of the words qf‘fihe Messiah,’or the words of

.Hbif Writ_and the Commandments, these words have Spread to the ends of

the,eafth, even if many deny the binding character 0? tfiem at the present day;‘ And when the Messiah comes ail will return from their errors"

(End of fiilchot Me;achim)f On the halachié side the Tosafists, and

especially Rabbenu Tam, siresse§‘repéatedly tha£ Christians are to

“b ‘regarded as true monotheists; so that the laws against Contact 7 ‘with idol;worshippers are not applicable to them‘fKerifot 2b, Sanhedrin

‘55b). This ruiiné becage basic and is repeated in a1; fine latehfcodes (eggm Shulchan Aruch,7Yofeh,Déahv&48:T2)m e 28 —

So it wpuld seem‘to‘foilpfi that'iudaism does hot imfibéé:ahy. ‘qfl , obligatiofi to seek to‘dbhyépt Chrfistéans 9r muslfims, t daeé,hofi' '

‘ foiiow that it is fofbidéén to d6 60; éfill legs that inténdingtéonvérég H~{

‘shoulfl not be éccépteda if fihey comerdf their dvfi fraexwi11;~§hatevef

A their‘Background.‘ The fact ié that Judaism was at.oné tifie,7espeaiélly‘

'in the GrecoARoman period, a vigor usly prosélytising peligién.' The

Rabbinic Halaqhah is full 9: legislation regarding the admission of ' proselytes, which is préof, in addition to all the‘hisfiorica; evidence,

: that prose;ytism was a major practical céncern. nQthe Aggadic side there are enough passages to fill a whole volume ifi praiée oé‘préselytes‘

and_prose1ytism; Especia;1y XEEXBZKXXEKI Abraham ié admieed as é keen

and successffil missionary, and Jethro and Ruth are presented as exemplars

of thé noble proselyte. ThggRabbié went so fur as to say that proselytes«

aré.dearer to God than bgrn Israeliteé, inasmutas they také upon theme,

selves ihe yoke 9f the Torah quite voluntarily, and that thé Jefié were disperéed among thevnatimns only that they mighfi make pang converts,

,ViyIin the Middle Ages, in consequence of the Grusafies and {he Inqui—

éitipn, did the zeal to make proselytes fécede. Faced with fbrmidable'

political obstacles the Jewish authorities ténded to make a virtue oht

‘

of necessity and allege tfiat Judaism does not’favofir proselytism, taking

refuge in the doctrine that only'tpe "Seven Laws of Noah" aEe for exportl

It seems to me that there is no reason why Jfldéism should hot'

‘become again a missionary religion. There are some signs that this is

beginning to happen. ‘Nevertheless the basic attitufle of Juéaism to

‘other réligions is one Of toierange anfl respect, at any rate in 80" 9‘

.“fla? as they may be regardgd as monutheistips‘fThé basic réasdh for fhisfii

5 in ‘ ~ ‘ ~ A I ‘J: ’ "29 k :‘ ~‘ 5‘

V is théflewish remaphasis o‘n‘d'éé‘ds Vratgéi’ than creéds. "The n‘dlri-Jew‘

‘ r

wh‘ol observeszthé L§27,T'Usgyé a‘i‘amousfia‘sbinic paésage (félikuisr‘s‘him'gni

591),‘fis équél t6 the High Pgiest;" 1: will Be observed fihét it ages A57 vn‘ot. Say "anon—59?; (who subscfiji‘pesv‘to'iewish doctrine." fir

fact,‘ would ‘55 véry difficult to' dethe‘rmi‘ne 1:1hatri‘aret;bhéz dp‘étrinéls‘g‘l;

which areAesge‘ntia’l‘ ibo Judaism. None or the Varibus‘attvempits :médeif; r

the middle Ages to answer this question, pot evenr-Han‘zmbniaééffi fgirteén-r

Principles, hal‘xrélbegn, 'or could. evér bé, cOQdifigac’ly‘as lat-{m VIhdee‘Br a1;

[that a firqselfié is reqxiired to dg by'lJewis‘h‘Law, a‘pa‘rt‘friom‘the ritua‘i-

5 acts of initiatipngiis th‘ foreséeaz- idoJlattryyand to leartiwsfi‘me‘ oi“ the"

‘firacfigal‘ Mi‘tnzvoti'hifIn dime; figrds fine or‘xlrjvrdjct‘ri‘hal‘regfiiremen’c of,“ Judaism is belief in “imbue God. Neverthelegsdthis is obviously pot: N t‘fie ’only whole'of Judaiém. It is the beginning; Wiel‘may 'rce'rta'iniy’ 'e.

= -. ‘ . thetruth of .‘ 'A _ _ ' believe in/the whole of Jewish doctrine, ‘ a it‘ " hovwe'vezfr kvjx‘ard‘ may be 156 define and: however variously \“éLr.méy lupdré‘raf

stahd it; Afid'tb beliéve that it is tpfie is toibeiieve that it ig true

for all. We may‘rfihtiereforé hopérfor', Jénd hark far‘, the

not just monotheism but J'fidaism, $3221}. beqéme the faith ofiéllflmanldxx‘d. what we_may’_@fdbyis to claim, or to act upon the claim, thé’g‘JIdéismr ‘“ fias the fibuopo;y of ail truth and thatTwitnout a full aceefitapée of 51; ‘ its teachings salvation is fifiattainable. And as a Libéran‘ewr‘I weuld

add: up may riot claim that Jgfiaism in its p‘res'erit formris perfeét, ‘tpét

it “Gill‘not become develaped‘, enia’r'ged and enriched as the human afiéét

7 > for truth progréié‘ses in the ages in come.

Christian ' Ah‘hisemiti sm ~

As {we a1; know, thié ‘thlerance‘ of Judaism towards ofihér‘ fielig‘io‘nsr ~

_ 3o 4‘

has nofi always been reciprocated. In Christefidom particularly'Jewish ,

‘history has been one of almost incessant persecution. It is true that! modern antisenitism'hga a great variety of causes: political, economic,

éociolégical and psychological. Bfit behind it lies the traditional

attituée of tfie Christian Church fiofiards the people who are alléged to have crucified its Saviour and who are the EXXKXXEKI descendants

of those, esyecially the Pharisees; who in their ohstinacy‘rejected the Christian message of salvation. Fortunately this tbaditional

attitude of the Church has been considerably modified and mollified

in recent times, and much of the credit for tyat must go to organiséfiioné

‘ such as the Council ofdchbisfiians and Jews. Unfortunately e§en m6r¢ “ ‘~ of the credit must go the gefiéral mood of fiolerance in the modern w0rld,¥

‘which has ité origins in political liberalism‘rather fihan religious,-

enlightenment. Moreover, the New Testament remains séered to Christigns;

and the New Tesfament presents the Jews, apd especialiy the Pharisees,

in a very unfavourable light. Indeed much of it is a polemic against

Judaism. only those Christians Who are pcrnifited aqa prepared to

adopt a critical attitude tgwards the New Testament, and that exgludes

the Easienfi Orthodox Church; the Roman Catholic Church and the

Fundamentalist Sectiohs of Protestantism, are open to cnnvicfiion that

,the picture presented in the New Testanent of Judaism and hr the Jews{

‘ péry in the events culminating.in ghe Crucifixion, is a false, Or at leaét a grossly unfair one» The position of the Jews in Christian

cpuntrie§ must_not be viewed with a false sense of sequr?t§.h‘fie

Vcannot be sure, we can only prgy, that the age of religious intbleranbé

is over for~good. But there is something more we can do besides ’ Aiy‘h‘xA:'_5,1_ : si.‘%

‘

A praying; Though "se‘mé-y not be able to convince; many Christians‘thétr " the New Téstamen‘éris biassed against the Judaism of t.hertrimer,‘yet we

, show- can 15m 150 the'mAS‘Qmetnhing of the‘ power {and fine beauty, the spiritual‘ I

“d‘ept‘h and Breéd'lg‘l}; 703 the Judaism—which surVive'dr':the“Newg'i‘estament

"L; ahd which sunyiyés to thié dayw fifie cab dd.this thépdgh bhe books we; [our , publish,‘in 1;.hel"'\¥ay we expoifund convictions conirersati-on in ordinary I

with Q11"? C‘hrisyiéfxs neighbours; and‘mdé’a‘of hdbiii'ti’ qf « all 1 by; the ),

‘

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ignbrafice on ’Which 1z’in‘liiseqi‘fzism feeds..l"And ifirphe long run, "bod,’li.t“‘

"is‘by .tnese‘me‘tnégs that‘wieshall fulfil we mission inherent inbur’

Gov'enént yi‘ihfeqahig bring nearer-'31: he comingfdf the‘ dag} ’When‘mefi

"shall ixo .longe‘f-‘hgrtfor destroy leach ,other throughoutfixhéxfzidt‘h‘and ,

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‘ Ili‘bdx‘hfparing Judaismith othér religions thefiuareusaireru ‘pitfa‘llé 139 ~

be'avoiqed. The first is the flange; of mismpmaenting Judaism By ignoring it to

' Our. 'o‘rm tastes The 'faé‘h is, of course, tint there have beKen,‘ and are, different

sqh‘oois ofv ibéyght within Judaism, and we must bewaie‘of presenting as’ typicél apd

authentic only ‘t}@£‘which‘ is to our It~+li11‘be wise: théréfbré, 120m

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principally qnwbgt may ha regarded as the- nonnativé ~sourceg‘, ise. the Bible gsj

intémetga' in Jewish Tradifion; the Rabbfific .ntémm;- tlge medieval Jewiéh‘

philosophers, esPepiqlly mimonides; any}. .the Prayerboqk.

The second and greater danger is that of misreprés'énting "the- other. religions.

11031; (if them aie even: less mbnéli'bhic than Judaigm, There are va'stdiffei‘gpéés

between cfimfié aid Protgstagtcnristianity, ‘b‘etfieen primitive Hinduism

‘ and Phi;o$ophié“fiixiduism,, gem-reel; mpg Buddhismand Buddhism; In: V'We additiox'i'ite' must be on our guard hgainstunfaii‘ seleé‘tion. Jewa have suffered

from the. distortioln of Judaism by non-Jewish imitgrg vhf) approached the subjéct

{with arprejudiced mind, quoted passgges out ’context,‘ misunderstood. tyeir import;

failed’to consul? fhé oi‘ig’ihgi sduceé; Wé‘mfis’t ‘notldo thé same ice otheiréiigions.

A 293113165, 'it'3has fieed's'pid, éan he propéfly‘ understood 021:1)? from within. If,

a‘nothef‘: therefére, w’e_ "1511‘ to uliderstand religion we gnust inquire what it maps

to‘ its .own‘adherents.‘ and‘study what tfieyg not outsiders, have Written about it.-

"he t1fiii-dazigai: .is 1:6 exaggeraté the cqxpmon grpund; It is ,plégsgnf f0

think that ail religions tgach essentiglly the same things and to digmiés the- rest age.

m’ere" as trappings; jut it does}_n‘pt‘ fbliow ‘hhfit'j it j,sr1:ru_e, "That-diffgi‘ézigesgm

'xéalg: and no 5901.1 gausé is usgrv'fl 9:191: even. ifidee‘d least 91" all. 'thé‘ célise «if

‘mutiml maérsaunaingm by ignome them,

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‘ ~~ 'bélie is impbrténi if: it is fine; if it'hglpg-égo..uggez‘-seam the; a

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‘veréglljfi’aggefited'. SoignvifiJgdaisifi,‘ itigagafifixsfitge‘aéhings {refer

. revomiémgy. “Aspa- mafia: putsvitxwith referchge to the, ghfipégéd' etyifiidg'

.éf'vbheF-woz‘glv "Hébréfi's, ‘irhiéh 1‘5“ said to:cpxge‘f§;"6;n fifteg, waning:“9the‘pthér‘éid60;

l “Thewhéie world ma onvoné‘siflewflgditbi‘ahém’ the new»? w'aé 6n 'ihe diner éiaei":(¢1)‘-

coui'se‘ 131,11; ifiv‘the of fie agegrmanyvéfwthe tgachfingg of Judaigpig. théugh ‘of‘coifi‘se

1191;, a11,_ :have beenra¢ceptéd‘i;1.‘yaryipg@egi‘ee by othersxth‘afi jéwépfibta'bly‘

wGh’ziéfign‘S, 11minsana Elmaxiist's, -asegu¢nt1y'4g‘fudaismvn¢‘lbngEr-‘sfianistaiane

‘

‘ a'gainstzanvorld-vébmitkd‘ tqtqtallyudiffjerent wings, magnifies £6: ‘

:piégigui-e, fight regret. it testifies‘rlgp‘ the :irifl‘uéngie‘ gfludai'smiih.»lrnnfiap-:hj;st6iy.

Aid ‘thjcée aspépt51~of Judaism whichxi'hgav'e come to :‘bé shgred. by other :ti‘aditibnsnaré

rndt thérefore to rbe.wriften.,9ff' ajs‘~ei’ther :19 Idng‘ér impcmnt oi'imlonig'ei'qgwi‘sh.

'Pai‘lianen’cary -d.emb¢¥a9y is 1:9 lest? .charécteriatically Britifih‘beghuse iii 1.3%“

practiged' ill—a mfihbeifi 91’ other confirms. neither ddés‘ritmgkatesérisé-'t9*§i§¢9§7‘7 P3"?

$113116 Ithe’ umnufaéture of article because ‘it has provedmwpgftiéulgryiy

ex‘p'prt Successful 5,11 the wor;d' markét, The‘:5v’tay to«me§§ui'e thé‘ixhportéfigeg‘, a

:the nigfinesé, 9: a belief is .not uhéphe; it giggeeinsfa‘i- to Judaiém,.-biit ~ ‘ whetheg it 15‘ 'ffipdamen‘yal #9 Judging, If it is fupfiamegtalfthén 1.1;: is tdibé'

‘valued’ hm}. Qfiessed, whétyer‘it makes us differqnt ficmmjhéis oriike‘ fihem.

V ’Fprvaiiw'thesé- regsdna‘ it Would he unwis‘e,‘ even; it Werésdssibie3.

amgarely t6 itabulntg the differences,betwéenlJtidéiénahd’»othe:,‘*'i'e],igi

giir'e . would _a. lopa-‘sicieri- (if Qlli‘stéad.‘ picture both. let‘us cpxi‘sidép‘séne of 1:11;:

‘asae‘ntiail featlxi‘e's of Judaism, indicafipg fro’in time to‘ tme,‘ 'asréb‘xgdaaiongt

where ‘fiiv‘gse are inXIagreément pant variancé dther rgligio’ua tfaditiogs.‘

‘ ‘

‘ ‘qrgiéjafildklfopsxgb-z‘gig‘ ‘ q Rgliggl‘gxiéi' Q

r ito Thére 12$, 'hquévér,,one general point be.ma§e- first; 11:13: other

religions twd, ‘ngmely Chrisfi'énity and 13m, amsl'mlch mor’é qlb$elygeigted 'fié

‘ ‘ Judaismkhanntne‘ rest; Bigtoricaily they havé firm; at ‘1ea’gf-‘partiii dirk p‘f

Judaiéhg,»mq hi5}: ‘hgd._more’o;‘ ies‘sjntmata contact Iiievei: sigpe: T119616;

I gically they. Sfresfi on v‘tpei‘r Jewish background and éépqciaiijr'uppn'

Abrahgrm‘ais theigrcbmmon s‘piz‘ituzilancestqra ‘They may thgiefgm' be g’réuped:

'togéther:\yj,t}_1 Judai’émas the three- 'Héebr‘aic“ filigioné; ECohsegugntly Whéngiler'

'with Christianity and Islam agree Judaism there; is a: presfifiptiq'i} that 'tfiey 6,9 180‘ r b'eqauéevof their Common rfigbraié heritage, and wherever théy'differlfrgm‘JuMéQn

Sthere is :a suspicion Vth’at they hay have copefundgic nail—Hebraic infiuefiéeég All

the ofiher'z‘e‘figio'ns grew up independently of Judaismvnndywith therfégzceptionmf

' ' igrdaétmpism, mm mm histoi'ié ‘enqmmter, with in 31mm may resgmbig“ H4-

Judais'mi‘l; is therefore because fhenuniversgl human seqrgh for the meaning of

has’ life; independently producéd similar results ‘in différent partsapf the world.

It“ the purpose 9f this essay wqrempolggetic',‘ i shénldthave 190 argue, first, that the Ejefimic‘réligions) axe .to be preferred to the non-Jiebraiq religiops. and setégndlyi that the Kehrgic stre'nm the,flnndam9i1ta1 valués-of Hebraism are pregerfieid} mast faithflxlly, and‘ workgd, 01rl;.moa‘l:té:oznszi.stefgtlyg in fhé tradition of

Judaigm, pevier, mt purpose iszvnot‘ 150 defeng 531mm againét 6thén'religiona wt to expound it gaunt the background,‘ of 9the‘1,‘ r’glmons.,

‘

V’L‘l‘lfe , :Efigtehcgof: God

The Sgpgeme truth. for Judgism existence if the of God. It begins, ,as the

Bible bégins, H'ith the‘affémationt the beginning God 'cre‘a’hed the univerée."

'The firsf: of the Ten Commandmegts. i's-‘Imdérstood in Jewish. traditibn as-an affirmatibn of this central truth, and lhimohides,.laccordingly, ‘b,égipsr his great Code, the Hishneh

Tomh, fliese‘noidrs: "The foundation of an tmthqnd ‘the pillar of a1; wisdom

‘is “be Ailmpw that there ‘is‘a‘ First 'Egistent from Whom' a1; .dther‘rexisting things derive.

tfieir e‘idstenge.‘" (2) Judaism is therefore ‘ ,theqcéntric. ‘Gpd,’ not man, is the meéeiii‘e bf‘ ail things, and His will is the standard by which all actions. anigspifitions are 126 be judged. Judgiém‘is of" £39m cours’e ,afi one xfith christignity 9,116. Iglam, But at ‘varignce‘, not-voniy with secular iaeblogies like Humanismvapgllfiamm, but‘aiso

angl ‘tfugianisxg, for both these religitfig began without belief in a, fiprefig Being, and iithough they have ,isinqguténded to deify their‘respectiile fmgnders,’ the :emphasisvin them is still on~mar_i'srqueat for salvation rathérthap any ‘

Defiy'ér defna'qd fo_r obedience .] ~

The; '0k0d 7 ‘

Next importance: is the Jewiéi; eniphgsié bn'the Imity of ‘13: '13

implied» in the‘Creafion Stow; it is codifiei in the Segdnfl. cmgna'ment, “You $112311-

hgire, né bthei'. ‘gods' bedidés Hes" Itfis‘ atréééed fipentediy ‘mr‘Deuteronémy 3- "Kyoliv

theréfo‘re thisv‘dayg and lay it to ydur heart, -the Igord‘ isxdod 'in'hé‘airefiva‘pové

anti-on egrfixfiqe'ath; “men is no othér" (5),?- find ih Deutéiodgaiah -' "I

7

the [first adult 1 an tpe last, Begidqs me than is no, god“ "(45):. it ’ie “firoqlaimed‘

I'thri‘ce-aa‘iy :(5) m the; ,Sfiégz‘g,x"fiqfir, o isréél‘,‘ the Léra 5.3 mm, fl:enL91dis:6né"{

'11; is 'Wtéd in the Adbn 01am~ vmé He is-Orié, and thére is 140 ‘sécona to-Léfimpére to

- 111,12: one coming-with mix)" (6), and in thé Iigag1 4 "He is Ogle, [and there 15-73197

‘

‘ ‘ mify‘flike uhtfifhis MW"; (’1) A11 tfiis‘iaa profess?» first". ‘agéinét qhéism‘ §

I‘t .afia a1; ‘tlier’ig‘glatzy 1gp§zjality associatéd wifh"it.. prbfest, sebondly,

against Although Zar'athuahtra himself was, in-‘gll’ proba‘bflity, an

peachabie monotheist, the religion which he, :fofinded‘ degengi‘ated. quig‘my we a belief

:igt‘lbwo dgifies,v.~Ahhm,:I'hzd§,. thp& of fight andjléh'riman, mecca. of barimesé, who

" engaged inwa conflict with opgiggotheg évg‘z‘: though Ahu‘ra Mazda. will “qn'g ultimately .‘bervictorious- The ‘verse in the-4 45th chnfiter gf léai’ah— light

and qregte‘Qaz-lmgs‘s, veal and créegte 1:69;: I thg'a 16rd}, who dorralln thgge

{8)} 1-. wigs-prqbauya‘ireg'ied against thigsrapgnguc belief; agd 1}; ,hassbeen

cpiJe'r-‘tyu‘ed (by lKau‘fmmphler) (9) thzit the; Shem, preéecieé iii? the 1917291? Frayer

inwhiqh this=vezy verse is incorpbfited, was éflflnfllly :pecitrevd‘ in. the openjaigc‘

r'rat‘sunri‘s'e as‘a dimmtiév-repuciiafibnnof the corresponding ‘pz‘acfice of the ‘i’eris‘ian-

passing; :the, Rabbis 'wez‘g cmfipty damaging the‘h'ereigy‘of benefignmgt, 1

r

‘ there are fight}; at, five. rival pdflerrs‘,‘ the universe. '_

“the niéqievél Jew’ish philosophers, ivhoée View isEe'flected. 1,11

the Adén 9mm: mama; expouiaded- the unity 92 99d as-an "intrinsic ‘asfieil,

213‘ 'an extrinsic‘imity, preégmding divipibilify who. compdhgnf firt’a. They

:did so" on rphjrlrégnéhic gramme, as a ‘necéssary cons'eguenée of ihe incoriaoreaiity

of Gdd,“'b\'1t probably disc as '1} crifiqiam 'of the 'Chfistian‘doctrina of. the WW. _L

[Hex-em. must be cgreful. 'Thé classical germtio‘n of the Trinity‘as

"three persoiisl of su'astanée" 'squnds'as if. Chm},3%.;s~ beneved thxeeudéities,

":But‘in- iha-first,'ph¢e“'pérsgns! is anginadequate translation of‘jthe: oglginézl I

‘the tem.. 3&6};q itiis to‘ be‘ Observed that .1211; thrpe 'persons' of are,

in no my in.cozif1:j.ct with one angther.‘ éhristianity has consistently

that it beiie|v‘eg in, fbhe unity of 'God‘, combining thisibeliei‘ with thé

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théumajbrconcemé Vot“ Gigistimi fieolpy. W; mustfadmire the ifigenuity whithaS

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‘mol‘xibtlgeistic positfin: rWe‘ fire at libertyohly tolo‘bserve that ~1111's result remains

and umcceptablé, in so as it is at 8.11 comprehensible, 1935-,

and £0 doubt whether 'it is possible to 116i a historical persqn withou‘lg sbme‘

‘ weakening of .tye' pure! lategorical, unbombrbmising‘ nature of‘monotheism‘ as Jumg'sm

understqnfl‘s it; 4 '75:

l the religions of'fihe wild 'Léblémé'moré widely-g] fie may ‘say‘that of 3.11 A's with only one, xsnfififi gs‘undévia'tihgr .i’ufifism in its mqnothéism; the “ghe‘rq gamma, of‘Zoréifétfiéniéghvirhen it‘mmvéi‘gei‘ the pitfall; of auaii.

zielligiongg Indeed in have, bf ‘cquri-gé, men monotheistié tenqe'npies gather ‘

a’ thé jantheon most religfioxis there has beer; tendency t6 single 091: one ideity of

‘ in-Babylop’ia, Zeus: as the 606! 62" 'Slq‘pGogl' - RE; or 31:01: in Egypt, Marduk

lex-. ‘in’Greéce? Jupiter in new, Brahman in 41m: not, oz1 rarelyi. to ‘Ehe

‘Only cluéioh of; léssiérrdeiti‘e's‘; who I‘éga‘inea the objgct 9f yowr‘voz‘shiy,’

God‘ Judaimand layman‘s taught with “consgétezit‘ émphasis.‘ that thereisuomy «mg

‘reitei‘ate‘ this basic and that ‘alofie’ 18- to b'é worshippedf '1‘6 maintain 8,116. 11:9 igxunivezfgauy'aczmow- affirmation remains one of “the 'tagks Judaism upfii i1; A! is, fledged, 1mm: the day whefi "thé 'Lord 'ahali be om and Blisnahxemé" (10); 1;t

until. the diawmof the I-IessianicuAgé.

Thglgl'r—afiacend‘e‘hce ofkrGod A :fflgcgndencé-'of'Gdda This. Clqgeix‘miated ‘is'the Jewijsl; emfimsilg‘én th‘e_

the univ'ex‘se means ‘that, as the dreatér‘of the univei‘éé; 'he ié'beyond, théfi,’

inag‘l’udaism'is Ha-Hakom‘, or any part bf it, .One of themgst ‘infier‘estingugan‘legfor‘God

miierse‘ not‘ the; literally "the. mce', which is-bnsedA-q‘rl thgar teaching that the is;

it {aliens $114?q «pang-$4“ byt God is: the 'placéT of the ngivépsér (11~)._

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is Ainhuaven ~hot make ymu‘gelf a gravqh image, likeggqs, \of‘anythihg thgit

“ ror is in water‘unfieg thereafih." above, or that 'is in the Earth Beneaih', 1:11:31; the

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Question \jrhichrpéutéz‘é-Isaiah asks .avgain'agidvagain,’ Thgre ié“ ‘absoluté

between the ‘Crggt'oi‘ and Hié‘éfegtidn, every @ttémfi; to mingl'pise- or to ‘bbscur'g

that, éhnsinamust be resisted, beqausc it opens the; doci- to pplythéis'm.. God is n91;

e§ezi to '59 cémpgred’wizth‘fiis‘ greatest 'creatufe, maxi. G931 is-difiiné:and man'i‘s

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rgreat..LIr§,an¢5,ent Egypt the wag‘woislfipped ashn‘inqagméte son of the Sim-goth. 1--

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‘ godss'gf'léznqientI"Grgre¢e v’yére allregardedtIdeified‘moitals. Shintoigmjn Japan .

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Gogpeis wand there igvrgoma cqntrary evidenée even in that scanty and. partisali‘a‘écount‘

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thoughtsrvo: agtiéhg t9~q, always did so‘inaa Pqetic aim.t metaphorical}. flange and usually

made thi$.-ciéar by inserting the woi-R'ldmchol, 'as it wgre", 32;. innosgibile. And‘

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be; understood fine 11gh£ of firihgiple that “"che‘ Torah speaks-1n? the hngigge

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most :mt mgught obviqggsiy ms thézvdénger’pgf‘ mfihgicl ab .rémoté'.é3' t'o.

real. pr'eclude‘vany relationship “between; Hifi'and man, Indeed this“: i‘s‘rfi'b'baily "the réhiéf‘kreaébh‘w‘hyjthq "High-coy oi" the ‘fifimitiy‘e religions; s‘bili‘ai‘élydis‘plgh‘gdi thé" w

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firm We heavens aegmape the glory qf:God"aqd the fimment shows 1113 Wwork" (~16),

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'jfigt‘ ‘to‘ quoiéd‘ goeé rm decimre "The -La_H of the Lord it} pgrf'eét, resfézing theit'soul";

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of: néture feast Tabernaéies éopcludea'wi‘th Simchat Torah, tha-Rejoicing‘ix; th'e law,

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7 of Jacob.

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the whole edifice bf 0111319174311 faithdgpendis gon- thetaggefigidn 17114112 is basigallyv :

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the-‘gqcignt I'lgonté‘mfit of Greekg‘for thé wax-harms;- 'thej difision of-qaneaoéiety

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7 7- :1i Ethics; Emphasis

gmd‘qgt pngof the features of Judaism ,is what we may jitS‘réthicaI :31; ,

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therefbi‘e, By the pi‘hptiée bf'xg'xystical -c9ntemplation culminating inrthe‘ gbsérptiqn

of theihuharivsdul in soul- rorf God; orels'e in the complete anni-

-hi1_at_iox_1.§r séfihoo‘d. 1i: fiucfi-éi-gysfiem‘éthiqgl‘ rulgs:rb'f conduct 1:;n t6

themselveéu neces‘sary tie

negafiir‘e- sense of thoé‘é‘ otstaclea which hinder the pilgt‘imgge 'of the

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.

reiigi‘dus life itself; It is not a part of'religion; it is religion.”‘ A1; Mount Sinai

the Imentes said’ Na'asey v'nim, promising firét to doaml duly secondly to

,hearken. "You. ‘s’h‘allrkeep and judgn'en'bs if a manrdo ‘ (33) Hy statutes My which 11?,

shall iive than" Here againrt‘he emphasis ’15 ‘On. doing, and file injunégtio'n‘

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or. Israelites, so that. it is not dependent qr} the acceptance of any particular fai‘Eh.

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reqtgiré 03’ you but to‘ do‘ jus‘tiéel and to love} findness’, and thirdlyj to walk

humyly withypup God?" (36); -I~Iost amazing of all 18‘ the ‘s‘tatemérit in the Palestifiian l

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7‘

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7 man's first duty 19 t9 imitate thgis divine quality, t9 be méréiifu], to his fellow-men;

especially the poof, ,the orphan, the widow, the stranger, to love his neighbour'as , ~

‘-.'- 16. -"

1351:1883; But Judgismndo'e‘s‘nbt mérely‘ enuhcjzat'e the geaém1.pripgip1ez, 1'1; givesva.

‘thou‘gahd detailéd‘directiopa for its pia¢tiba1 milemefitationils a re'sfiit ‘théJew

'beqamé‘hmanre, so to, speay, .b‘y 'The law 92 kindhéss wasuwirift'eh mus-heart;

He 'i'ea'lly came "to look fipon his fzailpu-men, no mgttermow humble oi} ddm—Wdeh; with

respéét ’flor‘fhgirhumgndigni‘hy “and compags'ion for their human needs. "Whogirermas

compas’siomqryhis-feilOH-creatmres," said. a. Rabbi, "is-assumdly of the seed of

Abraham our name? (39):] Thug 19' not s'ul'pz‘isingfithat: Judaism tqok the fii‘st steps, T

towards the emancipatiqn..§f'vslé,ve8‘and thwarag ~the_ eétabli'shment of a 'Wéjfare ,S‘taté'rg

that it ingulcated‘ljove fqz‘v qhiIdrézi respect for the aged; that it taught kindness ‘

totanix‘m’ls; that ittlnj‘m'aqisgd. 902mm}, pgmiahigént and virtually abolished

7 pphishxjxént,» .Nor isnit thgt‘cfim'es of v191jeguse !- murder, rape; agsaut

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. which is étill evident: todpy-évenl mobilisation? 'which‘have 16:13 been under

theihfluigce» bf mghgz“ 2911;310:135!

V ‘ Th'ér‘Socigliif‘f‘eg‘ség ‘ a I h

' fiméu bbg'ap it tofikpvei, Very largely, “the. ethiéal teams-

' of Judaism. A11 9159 is transflomed. :oz‘ Chrigtign‘ theology it had been said by a 7

"is‘ greatichristiagi vsciqlhg; 11; pot‘judaiq, either in its con¢1u§iqnswdr inzits,

rprocgsses‘," "but mainly 0‘3: Greek, ifhoygh "some of its fundamtl premiées axe

‘

deri'vé‘d {imam hag the .réngiqn of. ‘Igr‘aeL" ('40) Theritunli of Christmfim its §

vfé’stimls and garments, havewe'x’ren slighter rectal ipl‘fieb'raic soil and exhibit

mane resemblanées um; the mystery cults which flourished in the Roman.nmpire,~ But

‘tlie .moz‘gi 9968‘ is Jewish for the simple regisqn that it is based, not on 12113 xfietaphysicél

specuiation‘g of the engicn‘lrgtheré, but on the tégchings of Jesus hingelr, who was

- Jew by birth, upbringing, and conviction. Nevertheless Jesus, bqause pf the eschgtolq‘ .‘ 17 ..

‘ :o‘r to‘ hi9 gave fo-{J’ewish ‘ethieé‘an extremigg ’siaptxwhichMAQ pr&ed- be

; a mixe’dbleésipg‘. the 1§n9.hé.nd.‘.itjh33 inspired iives‘ ofl ;;he inpgtvz‘éstonia'hing

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“ between church and; Stgté; and'between‘Saci'ed. ma secular. Ideaié like‘nbn-jre'sipmge‘

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are 664's" althqugh spoken only Phoevgdewa verbal flap, have tefidédt'tbv produce in qmsfiansay attifié of'aatachniemé fréin, d; evenggonfelilpttfoi; fine sapnmr

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its ‘ “rang legal tmflfidfirh‘afi ah‘aj’skgkén a different View. It dbes £01; :égard

social mitga'ide- ponticu life the sphére 51f rel-1510A, but on 'thelgo‘fitréry

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ourdu‘ty lgtakk'en ghgédai‘, to perfeét the-wbrld by bringfing it mixdér

‘ ‘ ' ‘ 'dES-mle; (‘42) ‘

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Again, Jews have Iit‘m had cppqrhmity for statecraft in the lgét 2,009 years,

except in théir‘ own, mthervafiificial, Self-contained~comfuupitiés, amipou in the

‘ .State of Israel» I1: is theréfoz'é gmpossible to say ho" Judéiém would havécuitted

itself if it, instead of 'Clruistiahity, hat} (laminated Westein‘ Civ‘ilisatioh the

I last two millennia. Neverthéleas, had this been so,‘ it is mid to. beliewie tint the

history 61‘ that would have bee¥1'01}e- of such constgnt wars and perseéutioxgs;

‘thail: Such extreme sqcial. inequafities as still edemaespecinlly Catholic countries would-have been tolerated; colonialism would have begn aécompéfied by guéh

callous? exploitation-bf the ‘mtive. populations; that child labofir would; hava been

p'erm'itted‘ in 19th cgfltury that a mafivho stol‘ev‘a ‘g'figep gore, pdund of butte’z‘

wbuld have fbe‘eqhqqged 'toia‘ ’ up period almost within livinguiemory; or Ethat‘illiterac'y.

would ha’v‘e Bgen so yid‘espreafl until menaciern egg. Judaisgg nightlriot 1);.‘15 prg'duced‘

~so many-selff-Sadfifiiciné A1b6i;t.:SchHeftzer$,'but surely tilér avenger-manfllduld Lave“

been. more humane, and the socigl legiélation more vmercizt‘ulil

. ‘ E The= réligionéb‘éf thé world. have .bee‘nr classified. as world—affirming, fiorldé negating and world-tmnsfomirng. (43) If the words of the'Alenfi, "to perfect the

world» by bringing it mder the file of God," can be takenhg the watchégrdmf Judaism, then surely Judaiis the 'Horid—tmnsfo'mifig religion Eg‘egcceugncé. It is obvious

that .Einduismangi ii: all their farietieg, essentially world-negating,

since their Maia escape freiguall earthly entanglements. In Christianity

there is at rite a stréng’ woridanegating trend. It is voila-transfoming 9m in

'is the sense that its the enlargement of the Church until "the "Chfistignisation"

of all is mankind achieved» gamer, the decisive. hiStorié Went, according to;

n ~

‘_ 19_

Chfistianity, odmnw'eq: two Aagt‘p, years mid there is a forward 1001: Only in

a’u’fér ’as the] {'Sécopd Gauging pf Christ" receives strég’s, Judaism, oil the other hand; ‘is finally faaid—léoung. Like. Zorogsmahizand Iglgm‘it. 1p§ks forward passi’omteiy

'td thg Ebfiungph‘of righteousnéé's’ ‘ or; earth; Traditiozially this hope 18' gasociated with

thefcgmfig Hessiah‘ani'the of {aim national: resfqr'ation of ‘Isragl. But the gregtei‘ emphasis, bqth- in Prbphetic tgaching'ami subsequently, has hem-1y always been on

'fh'e s‘ejqueix the establishment 6f peace and. justgée throughout the world, Judaism .‘ “is intensely’and incumblyl-optimiatié 'but the méaxlingt‘djnes‘s, ;purposefu1ness and the ultimate happy outcdme of human history, and in an. gage“ of :“profound pessimism 'aqt

human, progress, both on the part of Ghfistiag theologians and-Sawm- ftkeg‘s; 111141;. is‘ ,

' '2} wholespme message .indeeq..j

The Easy; Réagon

Judaism‘g'ives a high plgce to intéelle'c‘hzal activity the individuél's

appi-ééc‘h to God. swam-especially the study of .Scripturg, is a*dév9tion£1'acta It

xb'rings matriiitorrbhe» pxesence of God. "If one man gité ocqupiés himgelfvitir the}

s’tfidypf ‘Tdrqh,’ the? figs Divine Fresegice is with him; it has been saga, '11: every place “ ‘ whéri'e I (21139 namé’to‘ Ely bé reméip'bered I will come to yet} am; blegsyou‘ .(44‘); It

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V ship as An 0:321a Avhqle,‘ they‘mayjé-desci‘ibed‘ as unique. They repreSent Hebréiém at (its mgst develop-est!$ They amount “ton, mighty; miyatién‘ 9f everything that

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7 is‘Pagan‘, evei‘ything tfiét is pply‘bheisfiqr idolatrqué, inhuman, immdral, .gfiafimg,

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