The New York Times' Thomas Friedman is not one to be abashed by past error.
Even as his most recent big idea - globalization leading inexorably to
international peace and prosperity - lay under the rubble of the Twin
Towers, by September 13 he had dusted off another one: the coming battle is
not between the West and Islamism, but between "fundamentalists" of all
religions and those whose religious beliefs are "progressive."
How politically correct to exempt Islam from any special censure.
Unfortunately for Friedman's thesis, he neglected to point to any other
religion that has produced thousands of would be suicide bombers or millions
more who cheer their actions. Nor has he read the leading modern scholar of
Islam, Bernard Lewis, on the profound sense of grievance that animates
Islamists like Osama bin Laden. Islamist rage is rooted in Islam's specific
history: After sweeping out of the Arabian peninsula in the 7th century and
conquering vast swaths of the globe over the next thousand years, Islam has
been in territorial retreat for 300 years and Islamic societies have
everywhere failed to keep pace with their non-Islamic neighbors.
Friedman is on no firmer ground equating all "fundamentalist" religions - a
term he does not define.
The term "fundamentalism" was initially applied to the doctrine of Biblical
inerrancy - the belief that the Bible as a literal historical record - of
numerous Protestant sects. Jews, even the most traditional, do not read the
Bible in the same way as Christian fundamentalists. While every Torah Jew
affirms the truth of every word of the Five Books of Moses, that truth is
not necessarily the simplest understanding of the words. From an early age,
a Jewish child learns to read the Written Torah in terms of multiple layers
of meaning. He or she studies each verse in the context of Midrashim that
often stray far from the simple meaning of the text and even seem to
contradict one another.
Moreover, he or she learns that the meaning of the Written Torah, whether in
historical or halachic sections, can only be determined with the aid of the
Oral Torah. A few weeks ago, for instance, we read the verse, "Reuven went
and lay with Bilhah his father's concubine." But the Talmud, whose reading
is definitive, interprets the verse to mean that Reuven removed Yaacov's bed
from Bilhah's tent. This interference with his father's marital relations by
one on Reuven's spiritual level is accounted by the Torah as if he actually
slept with Bilhah. Such an interpretation, of course, would be
unrecognizable to Christian fundamentalists.
Since September 11, the dictionary definition of "fundamentalist" has given
way to a newer meaning: one who seeks to destroy anyone who subscribes to
another belief system. While Islamists may define the rest of the world as
infidels, Jews do not seek to either convert or conquer non-Jews. Judaism
has never been a proselytizing religion, and perhaps unique among the major
religious faiths, it teaches that the righteous of other nations have a
place in the World to Come.
As a minority faith everywhere for 2,000 years, Jews have never sought to
prove the superiority of their G-d through territorial conquest or other
marks of worldly success. More than two millennia ago, the prophets asked
how can we continue to refer to G-d as awesome and powerful when idolaters
are celebrating in the ruins of His Temple and enslaving His children. The
Men of the Great Assembly answered: His strength refers to His ability to
withhold His anger towards evildoers, and His awesomeness to the
preservation of one small nation among all the nations of the world.
Rabbi Shimshon Raphael Hirsch points out that Jews have at once been the
most persecuted of people and the least vengeful: "They knew that G-d would
never forget the blood of innocent men, particularly if it was shed in His
service. Our people entrusted to G-d alone the task of avenging the blood of
murdered fathers and mothers, wives and children. This promise kept them
free of bitter and burning lust for vengeance against their oppressors."
Friedman's uses the repugnance aroused by Islamist fundamentalists (in the
second sense) as a club against anyone who does not share his "progressive"
religious views. For him, all religions are nothing more than human
narratives of different approaches to G-d, and thus no religion has more
claim to truth than any other. In his view, "modern" religious ideas and
practice, based on evolving standards of morality, are inherently superior
to traditional practice and belief.
Like believers of all religions, Torah Jews reject Friedman's moral
relativism. For us truth and morality are objective qualities, anchored in
the existence of G-d, Who created the world for a specific purpose.
The fact that some religions or religious people subscribe to beliefs that
are false or morally repugnant does not prove that all religions are false
or that all morality is but a human construct. True, the views of both Jews
and Christians about the divinity, or lack thereof, of Jesus can neither be
reconciled nor both right. Yet that does not mean that both are wrong or
that there is no such thing as Truth.
Like other believers, Torah Jews also reject modernity as the measure of all
things. We take from the modern world what is consistent with Torah -
hundreds of Torah Jews, for instance, worked at the World Trade Center - and
reject what is not. The revelation at Sinai remains equally binding for us
as a matter of elementary logic. An omniscient and omnipotent Creator knew
all the circumstances in which His people would ever find themselves, and
was capable of providing them with a guide to life that would serve them in
every time and place, without need of repeated updates.
The insistence on Sinai's ongoing voice may not be hip or modern, but it
does not turn us into fanatics bent on destroying others who think
AM ECHAD RESOURCES
[Jonathan Rosenblum is Israeli director of Am Echad and a columnist for the
Jerusalem Post and the Baltimore Jewish Times, where the above appeared.]
|No matter what people might think they "know" about the Creator the truth still remains a hard fact that no other religion can claim. Hashem spoke to Moses and an entire throng of people heard the voice from the fire to such an extent that the people begged Moses to plead with The Creator not to speak to mankind again 'lest we should perish'. I don't know about where yall grew up but, where I came from that means everything and that is all there is to it.
Hey, people, get over yourself. And, listen, Hashem is "our" Elokim, Hashem is Alef. Keep His commandments and you might make it. |
- R. D. -0/1-/2002
|* * * * *|
|As a Christian fundamentalist (at least by your definition) I very much appreciated your sensible article. Unfortunately, Friedman is not alone in his "fundamentalist-bashing," and I am wary of where it could lead. |
- B. H. -0/1-/2002
|* * * * *|
|Catholics also find their truth both in oral and written Words; the Protestant fundamentalists I know believe in only the literal translation from the Bible. As a Catholic who meditates on the Word, I ask for Our Lord's Spirit to guide me and find layer upon layer of meaning, always suitable to the time of my need. I love the rabbais' words; they are the same truths, and most familiar, sometimes with a new twist that gives me a new path to pursue.We are each at this time where God permits us to be and if we open our hearts He will lead us to the place He wants us to be. I ask that His will and mine are one, that I will have the eyes and ears to discern His Word. In humility, if we pray also for each other, we can trust Him to develop our insights, strengths and love. In the end all is love.Trust in His Love. |
- C. K. -0/1-/2002
|* * * * *|
|You have presented clear, concise, observations. The term 'Fundamentalist' cannot be honestly used as a pejorative aginst everyone who identifies himself as a Fundamanetalist |
- F. A. -0/1-/2002
|* * * * *|
|It is interesting article. The analysis of the "fundamentalist" definition and the development itself make me to understand the significance of our mission. From one side it is a fear of fundamentalist's darkness; from another side it is a sence of responsibility of sensitive people. |
- I. M. -0/1-/2002
|* * * * *|
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