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1989 Menorah Review (No. 16, Spring, 1989)

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REVIEW• THE JUDAIC STUDIES PROGRAM OF VIRGINIA COMMONWEALTH UNIVERSITY • NUMBER 16 • SPRING 1989 For the Enrichment of Jewish Thought

it was out of this world and from readers. An anti-war activist in the JEWISH RENEWAL such sentiments that the Jewish 1960s, by the end of the decade Was­ TheseHoly Sparks: TheRebirth of counterculture movement in North kow began to become involved inten­ the JewishPeople American was born. The visions of sively with Jewish life and thought. those years were utopian; and while His interests in the Jewish commu­ By Arthur Waskow the mood of the country and the Jew­ nity were nurtured by his participa­ Harperand Row ish community has shifted drastically tion throughout the 1970s in Fabran­ over the last two decades, a number gen, a participatory, egalitarian A Rroiew essay by David Ellenson of projects whose origins can be community of Jews in Washington, The 1960s were a time of challenge traced directly to the enterprises of D.C. He is currently the editor of and change, energy and anger, for those years are now part of the main­ Menorah, "a journal of Jewish re­ the American people. The war in stream of American Jewish life. newal," which he founded in 1979, Vietnam, the assassinations of the Among them are the supportive and and serves as the director of the Sha­ Kennedys and Dr. King, protests on individualistic havurah, the three lom Center, a Jewish project for the our college campuses, riots in the Jewish Catalogs, the Coalition for Al­ prevention of nuclear war. Waskow streets-these were among the hap­ ternatives in Jewish Education also is a member of the faculty at the penings and images that seared the (CAJE), Response Magazine, and the Reconstructionist Rabbinical College minds of Americans during those Philadelphia-based spiritual commu­ where he teaches, among other years. For many persons these events nity of B'nai Or. Countless other pres­ things, the "midrashic process," the combined to create a loss of confi­ ent-day efforts-from Tikkun Maga­ task of interpreting the Bible and dence in the established institutions zine to the new Jewish Agenda-are other classical Jewish texts so as to and dominant cultural patterns of equally part of the indirect but nev­ plumb their meanings and grant American society. Calls for personal ertheless traceable legacy this move­ guidance to the lives of Jews and growth and greater individual auton­ ment has bequeathed to Jewish life in other people in the modern situation. omy arose, and experimentation with the United States and Canada. Waskow's career and interests thus alternative styles of life and educa­ It is apposite to recall these matters mirror the development of one seg­ tion resulted. in reviewing These Holy Sparks by Ar­ ment of the Jewish counterculture Faced with the seeming bank­ thur Waskow, for Waskow has, for community during the last 20 years. ruptcy of many facets of modern life, nearly two decades, been one of the These Holy Sparks can be seen as both many persons of minority back­ most articulate and provocative an articulate personal statement on ground began to turn to the richness spokespersons for the Jewish coun­ Waskow's part and as a reflection of and wisdom that could be discovered terculture movement in North Amer­ the evolution, spirit, and state of one in the cultivation of their own partic­ ica. From the Freedom Seder in the element in "the movement for Jewish ular tradition. The search for roots 1960s, to Godwrestling in the '70s, renewal" in North America today. burgeoned, and many ethnics ac­ through Seasons of Our Joy in the early It is the metaphor of shattering and quired a sense of genuine pride in 1980s, Waskow's words have in­ restoration that provides the over­ their own cultural heritage. The per­ spired, motivated, and inflamed his arching theme of These Holy Sparks. ception emerged among many of Drawn from the teachings of the Jew­ them that one's own past could pro­ ish mystics of sixteenth-century Sa­ fed, Waskow employs this image to vide a surer compass for navigating IN THIS ISSUE the hazards and combatting the ano­ describe the situations and tasks con­ mie of contemporary American life • Jewish Renewal fronting Jews and humanity during than the one that was supplied by a • Israel and the Modern Jew the 1980s. From the outset, he re­ previously omnipresent Anglo-Saxon • Looking for God in Conservative minds the reader of the "shatterings" ethos that was now in disarray and Judaism that mark our lives as individuals, as ostensibly crumbling. • TheMeaning of Midrash Jews, and as members of the human • Book Briefings family. From the Jewish expulsion 2 from Spain in 1942 through the crisis in society. Rather, secularization in­ ism, Israel, and the Diaspora and of modernism, which erupted for dicates that the influence of religion concludes with theological and per­ Jews in the Holocaust and for human­ becomes diminished, that religion in­ sonal reflections on the meaning of ity in the threat of nuclear terror, forms fewer and fewer spheres of God, secularism, and Israel among Waskow is painfully aware of the im­ one's being and activities. Life be­ the nations in our time. perfections of this world. These im­ comes fragmented, and certain as­ For those familiar with Waskow's perfections, he claims, point to the pects of one's life often have no rela­ work, the scope of his topics, as well truth of the kabbalistic myth concern­ tionship to other parts. For adherents as the style and substance of his ap­ ing the origins of the universe, a of western religions this may well proaches, will come as no surprise. myth Waskow summarizes in the fol­ mean that what occurs in a church or For those unfamiliar with it, These lowing way: synagogue on Sunday or Saturday Holy Sparks will provide a primer for Divine energy poured into the will have no relationship to how wor­ Waskow and the movement he rep­ void, creating an utterly harmo­ shippers on those days conduct resents. His faith in the possibility nious, seamless vessel of super­ themselves during the other days of that Jews can and ought to create nal light-a holy universe. But the week. Or it may indicate that a open and participatory communities, God-energy was so intense that person who is punctilious regarding ones that are egalitarian, inclusive, its very holiness shattered the the ritual observances of religious tra­ and informed by a non-hierarchical, vessel it was shaping. The seam­ dition may totally ignore that tradi­ feminist ethic, is evident on virtually less vessel of supernal light ex­ tion's ethical teachings and be a every page of the book. He believes ploded into infinities of sparks. moral scoundrel. In view of this pre­ that such communities hold the key The sparks of holy light dis­ dicament, this "shattering" divisive­ for the "repair" of the world and the persed. Because they were no ness that marks modern life, These individual persons who dwell upon longer in touch with each other, Holy Sparks attempts to search for the it. because each now stood in isola­ wholeness necessary to "repair the Waskow's positions on a variety of tion, in alienation, each holy holy vessel." It outlines a program other matters are hardly unexpected. spark became obscured by a that will allow Jews to unite their For example, he decries the imper­ husk or shell of darkness and personal needs with their communal sonal synagogue where a rabbi-spe­ unholiness. At the root of every strivings, their spiritual quests with cialist delivers sermons and leads soul, every act, every relation­ appropriate forms of ritual and polit­ prayers for a passive audience. In­ ship in the universe we live in ical expression. stead, Waskow advocates the type of . . is the darkened spark of Waskow thus takes as the subject learning and prayer that takes place holiness in exile (p. 1). matter of his book a vast range of in the intimate and intense havurah Yet, the message of the myth is not concerns which occupy the modern where To rah-discussions occur in cir­ one devoid of consolation. Waskow Jew. He attempts to provide an inte­ cles with persons facing one another continues: grated program for uniting them, a and where prayer involves the use of It is, said the Kabbalists, our hu­ drama, the arts, and body move­ man task-though with God's ment. Nor, to turn to another item, is It is the metaphor of shattering help--to gather the sparks, to his contention that the spiritual leg­ and restoration that provides bring them back in to a holy acy of Judaism can and ought to be the overarching theme of These whole, and so to remove the employed to direct the charitable ac­ Holy Sparks. husks of alienation that disguise tivities of the Jewish community them. How do we repair the holy shocking or particularly novel. vessel? Our every act of love and program he feels the Jewish renewal Rather, in Waskow's view, the ap­ decency lifts up a spark; our movement at its best models for the pearance of "tzedakah-collectives" in every act of death and meanness entire community. The first section many cities and the emergence of lowers one (pp. 1-2). of the book focuses on the para­ agencies like The New Israel Fund These Holy Sparks is ultimately a book mount importance of Jewish study during the last 20 years provide new of hope, and throughout its pages for the community and how the ethos and important models for the entire Waskow attempts to provide what he garnered from such study ought to community of what can happen regards as authentic Jewish insights inform Jewish philanthropy as well when Jewish study unites the Jewish and approaches into how "these holy as politics. In the second section, impulse for philanthropy with a sparks" might be gathered as to "re­ Waskow centers on the psychological sense of holiness and command­ pair the holy vessel." needs of the individual and on the ment. Finally, to cite one last exam­ These Holy Sparks seeks to "repair ever-changing familial and sexual ple of his work, his claim that a "To­ the holy vessel" by offering a vision patterns that characterize the lives of rah-faithful" Judaism teaches not of Jewish life that simultaneously ac­ Jews in the modern world. In discuss­ only that "God promised the Land of knowledges and yet strives to over­ ing these issues he attempts to show Israel to the people Israel on intermit­ come the compartmentalized charac­ how the wisdom of To rah, creatively tent 'loan,' " but that 11in some sense ter of life in the modern, secular and honestly interpreted, can pro­ God has also promised a relationship world. Secularization, as sociologists vide guidance for persons striving to with the same land . . . to another have frequently pointed out, does not navigate through the complex maze people: the children of Ishmael, in signify the disappearance of religion of contemporary intimate relation­ our generation represented by the ships. Waskow then turns to Zion- Palestinian people" (pp. 153-154) is a 3 position with which Waskow has not always entirely accurately, is a Israel has assumed in the modern long been identified. Waskow sup­ credit to his doggedness and schol­ world. The left in various countries, ports all these and numerous other arship. Rubinstein suggests, has taken a pro­ stances with insightful, albeit fre­ The main points of Rubinstein's ar­ Arab, anti-Israeli stance for many quently non-traditional, interpreta­ gument are rather simple. And they reasons, not the least being that they tions of Scripture. are also, as he self-consciously avers, see Israel as absolutely unbending on These Holy Sparks resonates of the likely to be somewhat controversial. the question of a homeland for the 1960s, and the book cannot be under­ He claims that over the past two cen­ Palestinians. Conservative interests stood or appreciated without re­ turies or so Jews throughout the support Israel and the Jews for differ­ course to the spirit and idealism of world have moved from a position of ent reasons. Among other things, those times. For some, this will con­ poverty and oppression to a position they believe that Israel is vital to the demn the book and cause them to see of affluence. But it is more than sim­ protection of Western interests in the Waskow and his movement as not ple affluence. He argues that Jews in middle East, that its demise would just controversial, but as hopelessly most countries in which they still leave the area readily prey to en­ romantic, naive, and self-righteous. represent a sizeable proportion of the croachments by the Soviet Union and It will not be the first time such epi­ population constitute members of the would endanger the oil interests of thets have been hurled against the leading elite groups. Their affluence many Western countries in the area. possessors of utopian dreams. How­ and power, he further suggests, have Ultimately, Rubinstein argues, the vi­ ever, for others who are disturbed by also begun to influence their politics. tality of the Jewish population of the the neo-conservatism that dominates Thus, in the nineteenth and early world will depend upon the vitality so many sectors of our current com­ twentieth centuries, when they rep­ of Israel; and, in turn, the vitality of munity, the originality and humane­ resented a large segment of the work­ Israel will depend upon its protection ness of Waskow's programs will be a ing classes of the world, their politics by conservative governments in the refreshing breeze that reveals the inevitably inclined toward the radical West. Left-wing interests certainly power and compassion-and thus and the left. But as they have become can no longer be considered friendly the relevancy--of To rah in our Jives. more wealthy and achieved higher ones to the Jews. One need not agree with every posi­ occupational status, they are now Some .of these arguments seem be­ tion advanced by Waskow to ac­ leaning towards the conservative yond dispute. Israel has indeed be­ knowledge that These Holy Sparks is pole-in some countries, such as come a focal point for modern Juda­ more than a mere datum for the study Great Britain, more than others, such ism, and on its survival hinges the of alternative modes of Jewish faith as the United States. fate of many, if not all, Jews. What is and practice in the modern world. It All the while that these tendencies less clear to me, however, is whether also deserves attention as part of a have been manifesting themselves, some of the tendencies that Rubin­ program for Jewish life in our times. Jews have continued to be subject to stein depicts are as clear-cut or as various forms and varying degrees of obvious as he supposes. Let me dwell David Ellenson is director of the Jerome H. anti-Semitism. Here Rubinstein's on just a few points. To begin with, it Louchheim School of Judaic Studies and pro­ concern is not so much with the di­ is not at all obvious whether the new­ fessor of Jewish religious thought at Hebrew mensions of the Holocaust, details found wealth and education of to­ Union College-Jewish Institute of Religion, which we know all too well by now, day's Jews have also put them at the Los Angeles Campus. but the social sources from among center of elites in different nations. which Jews may expect to receive po­ Granted they may be richer, on the ISRAEL AND THE litical support or outright resistance. whole, but that does not mean that MODERN JEW On this score, too, Rubinstein notes they are more powerful or influential. some marked changes. Whereas the Rubinstein fails to show, in detail, The Left, the Right, and the ]ews impoverished Jewish population of how Jews have penetrated the elites By W. D. Rubinstein an earlier century was apt to generate of various nations and, further, how Universe Books some, if not complete, sympathy such penetration has consequences from the left, today that picture has for the actual policies developed by A Review essay by changed radically. In countries such those countries. Next, I believe that Anthony M. Orum as Great Britain and Australia (where Rubinstein has overdrawn the con­ Rubinstein, himself, claims to have servative tendencies of Jews, particu­ W. D. Rubinstein has written a suffered some particularly bitter anti­ larly those in America. Although he broad and wide-ranging book in Semitic experiences), the left has be­ acknowledges that Jews in this coun­ which he seeks to capture some of come the source of considerable hos­ try face a politically unique situa­ the essential social and economic fea­ tility to the Jewish population. By the tures of the Jewish population in to­ tion-" America has no Socialist same token, Rubinstein argues, con­ left"-his evidence for the growing day's world, along with many of their servative interests in many countries political concerns. At the same time, conservatism of Jews here is, at best, have become increasingly philo­ he seeks to portray the reactions and anecdotal. In fact, a somewhat more Semitic, reversing their own stance recent study by Stephen Cohen, resistance to which Jews today have toward Jews from a previous time. become subject. All of this, of course, American Modernity and Jewish Identity Much of this change, of course, (Tav istock Books, 1983), calls into is a great task to perform, and that comes about because of the role that question various of Rubinstein's ob- he does it reasonably succinctly, if 4

servations. Cohen demonstrates, for ments. Moreover, as the question of Typically, the readings cast more instance, that while Ronald Reagan the West Bank and the settlement of light on what it is to be a religious drew a disproportionately high Jew­ the Palestinians continues to go un­ being in general-often there is a ish vote in the 1980 presidential elec­ resolved, it is likely that such divi­ Christian, Hindu, Moslem, or Bud­ tion, American Jews still remain de­ sions will deepen-not only outside dhist counterpart for the idea that is cidedly liberal.He also shows that as but within Israel as well. thematic-than upon what it means Jews become more affluent and better Every thoughtful person, and espe­ to be a Jew in particular. Thus, Yo­ educated, their political learnings be­ cially every thoughtful Jew, is apt to chanan Muffs observes: "The reli­ come, if anything, less conservative be moved by Rubinstein's book. It is gious types described in the follow­ and more liberal. On top of all this, not, I would argue, social science at ing section are to some degree Cohen demonstrates that among the its very best; but it manages to touch universal, i.e.they are not necessar­ better educated Jewish voters, sup­ on themes vital to the whole world ily limited to any one religion, al­ port for Israel actually declines rather today. though most often they find their than increases. In other words, Rub­ expression in one of the 'great' reli­ instein's claims of how the growing Anthony M. Orum is head of the Department gious traditions." But some essays do affluence of today's Jews is translated of Sociology at the University of Illinois at address that which is distinctive of into both conservatism and support Chicago. Judaism, and others present material for Israel are not generally confirmed that invites the reader to tease out his by Cohen's survey data. or her own conception of what is Perhaps the most problematic LOOKING FOR GOD IN unique to the Jewish tradition. Israel point in Rubinstein's entire argument CONSERVATIVE JUDAISM H. Levinthal isolates "Among the is that Jews must (not do) support the God in the 71!tu:hings of unique features of this God idea of goals of Israel, almost regardless of ConservativeJudaism the Jew, above all, its ethical distinc­ what those aims might entail. It is a Edited by Seymour Siegel and tiveness." Levinthal continues: "He point on which even Rubinstein him­ Elliot Gertel was the essence of all holiness and all self wavers. When Israel stood as the KTAV Publishing House, Inc. morality, that driving force in us and homeland and refuge for the Jews of in the world, making for justice and the Diaspora, as the site where they righteousness." If this does not seem A Review essay by Earle J. Coleman could finally settle after centuries of to mark off Judaism from Christianity homelessness, most Jews and many The sanguine claim that all reli­ and Islam or theistic forms of Hindu­ other groups, particularly the mod­ gions worship the same God is easily ism or Buddhism, Levinthal also ad­ erate left, could find sympathy with undermined by such atheistic reli­ vances the thesis that the origin of this desire.But as Israel has matured gions as Jainism and Therevada Bud­ Jewish monotheism lies in the moral and evolved since 1948, as it has be­ dhism.More interestingly, one might sphere rather than the metaphysical, come like every other nation, caught deny that all Jews worship the same thereby provoking reflection on in the web of international trade and God, but a still more arresting claim which of the latter two categories political entanglements, and particu­ is that even within a branch, such as dominates in the genesis of other larly as it has sought aggressively to Conservative Judaism, the members world religions. In Levinthal's ac­ defend its own territorial interests, do not believe in the same God.Ac­ count of Judaism, God conceived as the question of its unqualified sup­ tually, this should not be a startling the absolute seat of moral authority port has become far more controver­ assertion, for when we turn to a seg­ outshines any concept of the Divine sial. This, of course, became particu­ ment of the strand that constitutes as the speculative principle required larly evident and salient after the any religion, we find, as with Zeno's by cosmology. Israeli invasion of Lebanon in 1983 line which lent itself to infinite divis­ Louis Jacobs echoes the above kind (prior, I might add, to the publication ibility, the prospect of further and of distinction in his contrast between of Rubinstein's book). It was this further divisions. Through their rich believing and trusting in God. With event, perhaps more than any other compendium of concepts of God, the the former, God possesses the ulti­ in recent experience, that divided editors demonstrate that Conserva­ mate reality of an explanatory postu­ many Jews throughout the world. Is­ tive Judaism is presently animated by late, however remote and unap­ rael, whose founding had come to such varied emphases as theism, proachable; with the latter, God is a symbolize the victorious fight for jus­ pantheism, agnosticism, and mysti­ personal reality who engages us in tice and human rights among hu­ cism. But it is largely the reader's relations. "It is possible for a man to mankind, now clearly took a stance task, as with other anthologies, to believe that there is a God and yet fail that seemed to violate those very search for the common denomina­ to trust him .. it may be that his principles. Granted that the stance tors, the elements of continuity that belief in God is too weak and vague was the product of self-defense, it constitute the line. For it is only to produce the more passionate, nonetheless deeply affected the sym­ through a grasp of such an intercon­ committed, affirmative relationship pathies of Jews towards Israel, sym­ necting thread that the bewildering suggested by trust." Here Jacobs is pathies that are the net result of varieties of a religion can be rendered affirming the personal God, the God many, often contradictory senti- intelligible. 5 humans meet and interact with, over over, to withhold personality from God were nothing but a concept, He the God of the philosophers. God is to reject the significance of would hardly deserve to be dis­ A majority of the other contribu­ one's own personality and the per­ cussed." tors to this volume agree with jacob's sonalities of others. But philosophical Although these and other contrib­ affirmation. Abraham j. Hesche!, for reflection tends to yield an abstract utors to the anthology express reser­ instance, approaches the idea of the noun or a directive principle, not an vations about the competency of phi­ Divine from the standpoint of pro­ eternal Thou. Therefore, Dorff losophy, since we are inescapably phetic consciousness: "To the speaks about integrating the two ap­ philosophical creatures, none of prophet God is never an object; he is proaches to God. He reasons that these thinkers is able to avoid alto­ always a person, a subject." Hesche! since some aspects of our experience gether engaging in philosophy. just argues that the Greek view of the dispose us toward belief in a personal as the physicist Fri�of Capra argues gods as implacable-their affections God and some aspects make us ques­ for the compatibility of Asian reli­ beyond the reach of any mortal's in­ tion such a belief, logic requires that gions and contemporary physics, ja­ fluence-is completely antithetical to we be agnostic concerning the theo­ cob Agus conceives of "the Deity as authentic jewish thought. Appealing retical existence of a personal God. the projection into the infinite of the to scripture, Hesche! notes that "In But this very agnosticism permits one field-making capacity." Linking reli­ the Bible, God desires to be loved." to existentially take up the personal gion to science is attractive; after all, But Richard L. Rubenstein repudiates God of prayer without the contradic­ twentieth-century critics of religion all such thinking in his essay "The tion that would attend atheism, since such as Freud and Dewey argue that Symbols of judaism and the Death of agnosticism is founded on the exis­ science should supersede religion. God." For Rubenstein, modern tence of some evidence for the exis­ But if the two are inseparable, then scholarship has seriously weakened tence of God as well as some evi­ neither can be jettisoned without the traditional jewish beliefs. Therefore, dence against this possibility. As other. Of course, allegiance to con­ he wishes to supplant "the old theis­ with any double-truth doctrine, one temporary scientific theories or con­ tic Father God" with God as "the can ask if what Dorff has presented structs commits one to what may be ground of being but also as the focus is a true synthesis or simply a pro­ transitory; scientific theories do of ultimate concern." Of course, like posal for coexistence. sometimes lapse into obsolescence. Paul Tillich, Rubenstein leaves him­ Suspicion toward the efficacy of Levinthal also appeals to science in self open to the charge that he has philosophy is among the unifying developing his conception of the Di­ substituted a sterile abstraction for a themes of the readings. Thus, Israel vine. While many perceive the theory living Deity. Rubenstein could sim­ H. Levinthal declares: "The jews of evolution as a threat to religion, ply reply that to think that every con­ Levinthal regards it is a blessing, ception of God has to be personal is since he sees the evolution of the One writer states: "To live to beg the question at issue: Is not a human mind as the means to greater according to Tao means to live new notion of the Divine needed? and greater refinement in our com­ passively." But this is to But one does not pray to an "ultimate prehension of the Divine: "There is misunderstand a fundamental concern." One does not engage it in no fixed concept of God in judaism; tenet of Taoism. Only in a dialogue, for such a God is not a conceptions of Him have grown and literal sense does the Thou. Rubenstein faces this squarely: developed and changed from the expression wu-wei prescribe "He will not be found in the meeting dawn of jewish life to our own day." non-action; in its philosophical of I and Thou but in self discovery Those who defend the existence of . . . Our prayers can no longer be sense, it urges one to avoid God often go on to defend God in artificial action, strained attempts at dialogue with a personal the face of the problem of evil. Ben action, or unnatural action. God." Zion Bokser, for example, says: "The Perceiving a possible middle jewish conception is that God delib­ N. ground, Elliot Dorff develops an came to their recognition of God, not erately made life imperfect in order alternative to the extremes of choos­ so much through philosophical rea­ to give the world a chance to grow ing either "the God of detached re­ soning or metaphysical speculation, toward perfection." This raises the flection" or "the God of personal in­ but rather by instinct, what the psy­ question: How could anything which volvement." Dorff holds that since chologists call intuition, and what the happens in the future lend perfection God can be experienced in different religionists might term Divine mani­ to a whole that includes atrocities of A ways, there is room, indeed need, for festation or revelation." Monford great magnitude? In his History of both orientations toward the Divine. Harris also expresses reservations Western Philosophy, Bertrand Russell That it is necessary to conceive of about philosophical demonstrations: comments: "Each act of cruelty is God as a personal being follows from "When personalities become objects eternally a part of the universe; noth­ the centrality of such a conception in of proof they are just that: objects." ing that happens later can make the jewish history; in fact, Dorff wonders One would scarcely try to prove the act good rather than bad, or can con­ if a theology that eliminates God's existence of someone with whom he fer perfection upon the whole of personal traits deserves to be called or she stood in a deep relation, for which it is a part." That this is an jewish. He adds that God has always the relation would already reverber­ unfinished universe is certainly plau­ operated within judaism as the moral ate with the presence of the other sible, but to believe that future states exemplar for human conduct. More- person. Fritz A. Rothschild adds, "If can nullify, rectify, or fully compen- 6 sate for all past defects requires the find no answers, we can nevertheless have derivative status as expressions kind of faith that is illustrated in embrace the God that lies behind the of the invisible Tao.These four cases, Chaim Potok's novel, My Name is mysteries that we find. As the play and others of similar kind, point to Asher Lev, in which one character ''J.B." proclaims, even though evil the undoubtedly mutual benefit that cautions another against criticizing may be irreducibly perplexing, af­ could be derived from further dia­ the state of the world, since God is firming life through love is the apt logue between Conservative Judaism not yet through with it. response to adversity. and the Asian traditions, for to study Robert Gordis' account of the prob­ Several of the contributors advance other religions is invariably to delve lem of evil raises the usually ne­ misconceptions about Eastern reli­ more deeply into one's own. glected problem of the good, for if gions or leave themselves open to Overall, the editors have assem­ theists are challenged to explain the Eastern critiques. One writer states: bled an excellent collection of read­ existence of evil in the world, atheists "To live according to Tao means to ings for enriching one's grasp of Con­ can be challenged to explain the ex­ live passively." But this is to misun­ servative Judaism with all its myriad istence of the good.Can a naturalistic derstand a fundamental tenet of Tao­ complexities. account of the universe do justice to ism. Only in a literal sense does the the innocence of children, the beauty expression wu-wei prescribe non­ Earle f. Coleman is professor of philosophy at of a sunset, the genius in science, the action; in its philosophical sense, it VCU. creative artist, or the exemplary hu­ urges one to avoid artificial action, manitarian? In a related vein, Milton strained action, or unnatural action. Steinberg states that even if evil In short, one should act naturally, THE MEANING OF were completely inexplicable, theism spontaneously, or in harmony with MIDRASH would have more explanatory power the Tao. The Tao Te Ching is not a Midrash and Literature than atheism, for the atheist is baf­ prescription for quietism, but a man­ Edited by Geoffrey H. Hartman fled by such phenomena as the exis­ ual to inspire and inform painting, and Sanford Budick tence of natural laws, the resourceful­ cooking, practicing the martial arts, Yale University Press ness of the insect, a genius' brain, or governing a country, relating to oth­ a prophet's heart.To the Neoplaton­ ers, and cultivating one's self. An­ A Review essay by Melvin Jay Glatt ists who regard evil not as something other writer asserts that when Bud­ positive, but as the absence of the dhism confronts "the evil of Kohelet, that wise thinker whose good, Gordis replies: "Whether evil existence ... in its own uncompro­ musings often reflect our own senti­ exists positively or negatively, war, mising way, [it] attempts to abandon ments, said "... of making many poverty, and disease inflict a massive existence." This characterization is a books there is no end; and much burden of agony upon millions of reversion to the nineteenth-century study is a weariness of the flesh (Ec­ human beings." Surely, Gordis is stereotype of Buddhism as pessimis­ clesiastes 12:12)". Had Kohelet been correct, for of those who regard evil tic, life-denying, or world-negating. our contemporary, who knows how as an illusion, one can ask: Is it not a In fact, Buddhists are fond of saying tired and disenchanted he might genuine evil that there appears to be that, to the enlightened person, sam­ have become by the overproduction evil? sara (the fleeting existence of our of books which is a marked character­ Evil is a decisive refutation of con­ phenomenal world) and Nirvana (the istic of our age. ventional theism for Richard L. Rub­ state beyond all suffering) are identi­ No so, however, in regard to the enstein who observes that "After cal.A third contributor bases his be­ volume edited by Geoffrey Hartman Auschwitz many Jews did not need lief in God on an intuition that the and Sanford Budick.Here is a collec­ Neitzsche to tell them that the old cosmos can be depended upon, add­ tion of serious thought that would God of Jewish patriarchal monothe­ ing that this intuition is common to infuse new enthusiasm even into a ism was dead beyond all hope of all humans who reach "a certain Kohelet, a symbol for anyone who resurrection." Not that religious stage of mental and social develop­ contends that a particular subject has myths, rituals, or practices should be ment." But monists in Hinduism and been sufficiently analyzed and is now abolished, for they have psychologi­ other traditions teach that spiritual closed. cal import: "Although Freud ceases advancement means going beyond Midrash and Literature is an intellec­ to believe in the historical truth of any such feeling of dependence or tually stimulating work. The essays religion, he never ceased to believe in interdependence to one of identifica­ are written by respected scholars. the psychological truth." Similarly, tion, as when the Upanishads declare The major goal of the anthology, Harold M. Schulweis declares that that you are Brahman. A fourth au­ namely, to define the meanings and "for many . . . living in a post­ thor states that "the biblical doctrine purposes of Midrash and to illustrate holocaustal world, the older consola­ of creation can thus be seen to be the how Midrash is at the very core of tions and mysteries of traditional the­ indispensable ground for any con­ virtually all forms of literature, is ably ologies and theodicies take too high ception of nature that does justice to and fully achieved. a moral toll." Opposing any such its reality and value without loosing Midrash and Literature addresses it­ thought, Seymour Siegel holds that sight of its contingent and condi­ self to two sets of people and is ex­ faith in God entails believing in him tioned character." But Taoism recog­ tremely helpful in relation to both precisely in the face of the radical evil nizes the reality of nature and appre­ types.First, it is an excellent tool for of the Holocaust.In short, if we can ciates its aesthetic qualities, all the the novice who is beginning to be while holding that natural objects 7 involved with Midrash. Joseph's rich the scriptural version or even real concern as it reviews the story of Dan's essay, "Midrash and the Dawn diverge from it completely. In the humanity's formation by God. of Kabbalah" (p. 127f), clearly ex­ Bible it is Moses who towers well It is significant that as an advocacy plains how difficult it is to define above his brother, Aaron. And while literature, Midrash does not hesitate Midrash. Such difficulty notwith­ this is also true in many midrashim, to deal even with God himself. The standing, Midrash fulfills one of the it is precisely the Midrash which con­ roots of this are, of course, in the most vital functions within the Jew­ tains and preserves a vast body of Bible. It is Abraham who wants God, ish religious system. It is the chief material in which Aaron is the real as the source of justice, to be just technique employed to bridge the spiritual giant, closer to the people himself. But really calling God to the written sacred biblical text which than Moses, and even more beloved bar of justice and questioning his role contains the truth and the need to in their eyes than the great redeemer in human affairs, as in the case of expand that truth to encompass new himself. Cain and Abel, and why the deity problems, situations, and concerns. Another example that comes to favors one human over another, this Betty Roitman's study, entitled "Sa­ mind is the narrative of the akedah. is characteristic of Midrash and not cred Language and Open Te xt," ex­ The Scriptural version of the story is of Scripture. Much of the appeal of pands on this technique and helps mainstream, but numerous mid­ Elie Wiesel's volume Messengers of the reader to understand the beauty, rashim collectively constitute a paral­ God: Biblical Portraits and Legends had albeit the complexity, of the "mobil­ lel account. In that account the key to do with his extensive use of Mid­ ity" and the "indeterminancy" of characters, Abraham and Isaac, can rash from the perspective of its being Midrash (p. 159). Her use of the term be seen from other perspectives, and advocacy literature, that is, favoring indeterminancy in relation to Mid­ even the ending of the story is in God or man or a particular human rash brings to mind, of course, that some instances different from that of motivation, characteristic, or way of outstanding master of Rabbinics, the Bible. Shalom Spiegel dealt spe­ conduct. Again, more can be ex­ Professor Max Kadushin, of blessed cifically with these akedah mid­ plored about Midrash as advocacy memory, who used the pertinent ex­ rashim in his seminal work The Last literature. pression "indeterminancy of belief" Trial. More can be done with other There is yet another aspect of Mid­ to characterize an important aspect of clusters of midrashim if one sees rash that needs further investigation. classic rabbinic thought. them as parallel accounts to the Bible. Much has been written about Mid­ For persons already grounded in It also might be well to explore rash as commentary to the Bible and classic Midrash, this anthology is also Midrash from another perspective, also about Midrash within Scripture. a vital aid. David Stern's "A Study of namely, that it is in many instances But beyond these explorations there Vayikra Rabbah, Chapter 1," ana­ an advocacy literature. Beyond many is still the issue of Bible narrative lyzes the nature and unique structure of the stories, legends, and commen­ itself as Midrash. Since language by of the Petihta (p. 108f), one of the taries embodied in isolated mid- its very nature is impressionistic, per­ most sophisticated forms of mid­ haps a vast body of scriptural narra­ rashic exegesis and discourse. Judah tive is not pristine happening but While it is true that Midrash Goldin's "The Freedom and Restraint rather the reporting of events on its most basic level is of Haggadah" and Joseph Heine­ through language that is midrashic­ essentially an interpretation of mann's analytical article "The Nature descriptive, imaginative, subjective. Scripture, it can also be seen as of the Aggadah" contain insights that A case in point would be the Bible's a parallel to Scripture. This can benefit even the most seasoned account of the revelation at Sinai. parallel account, perhaps student of Midrash. They are writ­ That something spiritual happened retaining or making use of ings worthy of being read several to the people of Israel at that site is other, older, or times over. the fact. How that fact was described, nonconventional traditions, Midrash and Literature deals most reported, narrated is midrashic and will sometimes enrich the ably with the interpretive aspect of is, indeed, our "scriptural" account. Scriptural version or even Midrash. And, as said before, it also Far from being heretical this mid­ diverge from it completely. illustrates how such an interpretive rashic understanding of a vast por­ method is linked to, and very often tion of Bible narrative might help to at the heart of, all types of general rashim, there is Midrash as a totality resolve theological perplexities and literature. One could go on from here often advocating a particular point of actually buttress religious faith. and suggest some other important view about God or the nature of the These and other thoughts, if not aspects of Midrash worthy of study human being, about the world or sparked by Midrash and Literature, and analysis. For example, while it is about life as we experience it. These have certainly been reinforced by it. true that Midrash on its most basic stances of Midrash are not always the It is an invaluable anthology that level is essentially an interpretation same as those of the Bible. Scripture, should be seriously read and studied. of Scripture, it can also be seen as a for example, in its creation narrative parallel to Scripture. This parallel ac­ does not focus primarily on the na­ Melvin Jay Glatt serves as Jewish Community count, perhaps retaining or making ture of man or woman. In the Mid­ Chaplain for the Jewish Federation of Southern use of other, older, or nonconven­ rash, however, the moral and ethical New Jersey. He was ordained by the Jewish Theological Seminary of America. tional traditions, will sometimes en- composition of the human being is a 8

BOOK BRIEFINGS kindness. It can be used as a teaching traditions on the value of life, the aid or as a source of personal inspi­ nature of heroism, and application of ration. moral standards to warfare. By Inclusion of a book in 'Briefings" does not means of a comprehensive explana­ preclude its being reviewed in a future The Jewish Way: Living the Holidays. By tion of the various categories of war, issue of Menorah Review. Irving Greenberg. New York: Summit and drawing liberally on biblical, rab­ Books. As the author says in the pref­ Islam: The Straight Path. By John L. binic, and modern sources, the au­ ace, "The focus of this book is on Esposito. New York: Oxford Univer­ thor enables the reader to evaluate Judaism as it expresses itself in the sity Press. This is a useful introduc­ the morality of the ultimate threat to Jewish holidays." And he does just tory volume on Islam which is valu­ human survival. that in a comprehensive and compel­ able as a text in world religions ling presentation of the Jewish heri­ Our Parents' Lives: The Americanization courses as well as for the general tage, communicating the excitement of Eastern European Jews. By Neil M. reader. While Muslims maintain that of Judaism as a religion that is still Cowan and Ruth Schwartz Cowan. there is one divinely revealed and unfolding, not only an institutional­ Basic Books, Inc. Of the immigrants mandated Islam, there have been and ized system of beliefs but a way of who came to America in the first two continue to be many Muslim inter­ life available to everyone. He illus­ decades of this century, those who pretations of Islam. The author de­ trates how, through the holy days, found assimilation the most trau­ scribes and analyzes the diversity of the spirit of Judaism is constantly re­ matic were the Jews of Eastern Eu­ beliefs, practices, and movements newed. In thoughtful and engaging rope. The authors conducted lengthy that moulds the lives of a major por­ prose, he shows how the holidays interviews with scores of men and tion of the world community. relate to one another and to Juda­ women whose vivid memories of Where Heaven and Earth To uch. By ism's central themes and how they daily life reveal young Jews moving Danny Siegel. Northvale, N.J.: Jason offer the capacity to experience the from a world ruled by Talmudic laws Aronson Inc. This volume is a rich full range of Jewish values and ideas. to one where the latest in scientific selection of anthologized passages and social thinking held sway. This is Love Peace and Pursue It: A Jewish Re­ from Jewish literature providing a oral history at its best-a rich and sponse to War and Nuclear Annihilation. fascinating glimpse of Jewish wisdom moving evocation of the Jewish im­ By Bradley S. Artson. United Syna­ on a wide variety of subjects to help migrant experience in the early twen­ gogue of America. This volume pres­ readers discover the core values and tieth century. ents a thorough analysis of Jewish beliefs that, over the centuries, have spurred Jews to great acts of loving-

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