Humanism, Liberalism, Education and the Bible – The Ravings of a Secular Israeli Jew

Humanism, Liberalism, Education

The Ravings of a Secular Israeli Jew


and the Bible


Elad N. Sherf



© 2009, Elad N. Sherf.

This e-book is protected under the Creative Commons License. No commercial use, no changes. Feel free to share it, post it, print it, or copy it. Just credit me.

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Enjoy…

A journey to find Jewish

Concepts

that are True

to our Everyday

secular Lives


Before the introduction

Hello & Shalom!

I am really excited you decided to read this e-book. I guess you know the saying: "Where

you find two Jews, you will find three opinions". In today's world there is an abundance

of opinions, which is great thing. So, before I even begin to explain my own opinions as

illustrated in this e-book, I just wanted to make sure:

1. That you understand whatever is written in this e-book is only an opinion, mine, and

is written with my absolute belief that ideas and opinions should be written, shared

and discussed. If you are in anyway offended by anything written in this e-book, I

offer my most sincere apologies and offer you to close it and delete it from your

computer.

Bef

ore

the

intr

oduc

tion

2. That I want you to actively share your own

with others. You can use my blog

blog and send me the link. You can use anyway you think is right. I

would just be happy to hear about it.

what magnitude, is important

3. That the essence of this e-

This is why this e-book is free. Actually, I encourage you to spread it,

to post about it on your blog

anyway you can. Just credit me and don’t change anything written in it or sell it. The

more people will read all of

Now, we can begin with the introduction

Bef

ore

the

intr

oduc

tion

That I want you to actively share your own thoughts about my opinions

my blog. You can write to me. You can write in your own


would just be happy to hear about it. Every opinion, no matter of

what magnitude, is important.

-book is the sharing of opinions and ideas

book is free. Actually, I encourage you to spread it,

to post about it on your blog (even in a negative way) or to share it with your friends


all of it or part of it, for free, the better.

Now, we can begin with the introduction.


thoughts about my opinions with me and

. You can write in your own


opinion, no matter of

and ideas.

book is free. Actually, I encourage you to spread it,

or to share it with your friends


Photo by hey paul









Oh! One more thing. My mother tongue is Hebrew. So, not only that I am not used to

writing in English, I am actually used to writing right to left. Crazy, ah? Anyway, I did try

to write this e-book without any spelling or grammar mistakes. But, it is free and was

not edited or proof-read by a professional, so I apologize in advance if there will be any

such mistakes. I hope it will not harm your enjoyment of this e-book in any way. Now

that I took this last thing out of the way, we can really begin.

Bef

ore

the

intr

oduc

tion


A form of introduction

So, what's in it for you?

That is a weird first sub-title, but I really believe that this the way it should be. A book

should be about the reader and not about the writer. Originally, I wrote a very long

introduction to this e-book that explained how I came to write this e-book, who am I and

more. Then I realized that you don’t care. Nobody cares. So I will go straight to the heart

of it – what's in it for you? (But, just in case you do want to read that, I put the draft of

my original introduction on the blog).

In this e-book I discuss three lessons I learned while trying to understand the Jewish

religion from a secular perspective. These are all lessons that can be translated to

everyday life and they encompass these subjects: Humanism, Liberalism and Education.

Afo

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fint

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http://www.gapingvoid.com/11444661477.jpg




This e-book, like all of my writings, is first and foremost for me. It helps me make sense

of who I am and what my beliefs are. I believe in sharing ideas and information and if my

journey would help anyone, then that would make me very happy. So, if you feel that

you want to explore the secular side of the Bible and Jewish religion as seen by an

Israeli secular Jew, please read on. I would be happy to show you what I discovered in

hope it will help you discover things in your own way. If not, I thank you for reading this

far and bid you farewell.

I think some of the questions that got me to start writing this e-book trouble many other

people. I actually know for a fact that I am not the only one facing them as there are a lot

of people who question their Judaism (or other religion) and secularity. Many face them

and are struggling everyday to find answers. Some encourage other people to face them

(Hebrew link). Others, unfortunately, ignore them, because the questions are hard to

face. This is my meager attempt to face them. Maybe I will inspire you to do the same.

Afo

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http://www.ynet.co.il/articles/0,7340,L-3643220,00.html


By the way, even though this is a book about Judaism and about my identity is a Jew, I

don’t think it is could only benefit Jewish people. I think there are lessons to be learned

for every reader, no matter what religion he or she may come from. The questions,

sometimes, are more important than the answers.

So, let us begin the journey.

Afo

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Where to begin?

Going back to basics

So, where do you begin a journey to understand a religion from a secular perspective?

For me the answer to such complicated questions is always the same. I go back to the

basics. What is the most basic thing in the Jewish religion? Well, as you already know,

(or at least guessed it after reading the title) it is the Bible.

Growing up in a secular home in Israel, the Bible and it stories were not a subject you

talk or hear about. Now this is a very important book in the Jewish religion. You expect

it to have a great impact on the fact that I consider myself Jewish (although a secular

one), but what I found out was that besides the very basic stories, I don’t really know a

lot about the Bible.

Whe

re to

beg

in?

As a child I heard stories about Jewish religion and the

many of them. I studied the Bible

seemed irrelevant and unclear

convey the spirit of the message.

the general facts and not the

stories. I could not think of one concept or story

life.

A change of view

So, I decided to go back to the

mature perspective of life. The truth is, I did not actually read all of it

directly, because the Bible is hard to understand.

starting to do that and describing that in

mostly, I went to different interpretations of it. Some are more

Whe

re to

beg

in?

stories about Jewish religion and the Bible, but I don’t remember

Bible in school, but it was never a subject I liked because i

seemed irrelevant and unclear. Plus, and this is a big plus, our teachers were not able to

he spirit of the message. What really troubled me is that what

and not the messages and concepts that could be derived from the

one concept or story that can be used to explain my everyday

I decided to go back to the Bible and read it myself with a more


is hard to understand. I am currently

starting to do that and describing that in my blog. But for the sake of this e

ostly, I went to different interpretations of it. Some are more traditional;


, but I don’t remember

never a subject I liked because it

our teachers were not able to

what I do remember is

that could be derived from the

to explain my everyday

more


I am currently

the sake of this e-book,

traditional; some are not

Photo by kalevkevad


traditional at all (for more about the books that inspired me, see page 112). But every

interpretation I read and seemed important to me, I supplemented by reading that part

of the Bible myself.

I wanted to familiarize myself with the stories and try to understand them and more

importantly, to try and put them together with my other beliefs. And I concluded that my

personal beliefs and my secular way of life could co-exist with Judaism and with me

being Jewish. I learned many things but as mentioned earlier, I will limit the discussion

in this e-book to three lessons: Humanism, Liberalism and Education.

Whe

re to

beg

in?

Why the Bible?

I must explain in more detail why

Judaism in sync with my other beliefs

Education. This explanation is as an important part of the journey a

themselves are and is a good starting point for describing my journey

1. It's the stories, stupid!

No excuses

One thing I knew and learned more by reading the

the writing of later Jewish scholars about the

discrepancies within the Bible

and Bathsheba.

Why

the

Bib

le?

I must explain in more detail why the Bible is the main source for the journey of putting

Judaism in sync with my other beliefs and learning about Humanism

. This explanation is as an important part of the journey a

and is a good starting point for describing my journey

One thing I knew and learned more by reading the Bible is that a lot

the writing of later Jewish scholars about the Bible is an attempt to hide

Bible itself. For example: The story of King David


the Bible is the main source for the journey of putting

Humanism, Liberalism and

. This explanation is as an important part of the journey as three lessons

and is a good starting point for describing my journey.

is that a lot of

is an attempt to hide

. For example: The story of King David

Photo by argenberg


King David was strolling on the roof, saw Bathsheba taking a bath, and, acted the way

many men react when they see a naked beautiful woman. The problem is most men are

not kings. But when you read the work of later scholars, you see they actually tried to

set excuses for King David and his behavior, saying, for example, that Bathsheba

seduced him, or other kinds of stories. The Bible doesn’t. It gives us the wonderful

stories as they are. Objectively. Look at the story:

And it came to pass at eventide, that David arose from off his bed, and

walked upon the roof of the king's house: and from the roof he saw a

woman bathing; and the woman was very beautiful to look upon; And

David send and inquired after the woman. And one said, Is not this

Bath-sheba, the daughter of Eliam, the wife of Uriah the Hittite?; And

David sent messengers, and took her; and she came in unto him, and

he lay with her (for she was purified from her uncleanness); and she

returned unto her house. (2 Samuel 11, 2-4)

Why

the

Bib

le?


Look carefully at the question this "one" – the Bible does not even name this messenger –

asks:

Isn't this Bathsheba, the daughter of Eliam and the wife of Uriah the

Hittite?

The Bible gives us a harsh message here. Even this "one", probably a messenger, that

does not even have a name in the story, can see that King David is doing something

wrong. Now, this is his king and you don’t say to your king: "hey – you are a sinner!"

Why else would his question be phrased negatively? "Isn't this…" – which means in other

words: "Everybody knows". It is a polite way to signal to your sovereign that something is

wrong.

When you read the way this "one" phrases the question to his king you can almost hear

him thinking: "I can't believe the king is going to take the wife of one of his soldiers who

Why

the

Bib

le?


is out fighting for him. I also want to be king". Well, maybe he was thinking something

else, but you can almost feel and hear his voice as he is saying this delicate sentence.

My own interpretations

This kind of unbiased understanding of the story is something you can only get if you

read the Bible itself and not the explanations that were disoriented by religion and

politics. It is not that all interpretations are wrong. On the contrary, some of them are

wonderful and I could not have thought about them myself. Many times they are the

result of hundreds of years of work and study by scholars. I just wanted to find and

chose my own interpretations. Untangle some of the discrepancies myself. And if there is

something wrong in the stories, solve the problem with my own thoughts while

interpretations by others will be used as inspiration, to make me think, but not as

truths.

Why

the

Bib

le?


in his book, "Tribes", Seth Godin, writes:

A fundamentalist is a person who considers whether a fact is

acceptable to his religion before he explores it. As opposed to a curios

person who explores first and then considers whether or not he wants

to accept the ramifications.

I want to be curios and not a fundamentalist. It is surprising what you discover when

you adopt this point of view.

One more point regarding the importance of the stories in the Bible. The stories of the

Bible are what Tom Nies in his manifesto: "Stories, Storytelling, Story-Selling in

Business" calls: "truth stories". Nies claims that the importance of Homer’s Iliad and

Odyssey do not lie in fact that they are true, but in the message they represent:

These epic tales were “Truth Stories” because they contained great

moral lessons. Some of the content may have even been true, but

including what’s literally true into Truth Stories is beside the point…

Why

the

Bib

le?

http://www.squidoo.com/tribesbook

http://sethgodin.com/sg/

http://changethis.com/55.02.StorySelling

http://changethis.com/55.02.StorySelling

http://en.wikipedia.org/wiki/Homer

http://en.wikipedia.org/wiki/Iliad

http://en.wikipedia.org/wiki/Odyssey


Achilles, Hector, Ulysses, Ajax, Paris, even Helen of Troy and the

Trojan Horse may never have existed. Many have wondered whether

Troy itself ever existed. … But what if the bigger question to be asked

is really “Why does it matter?” In the case of Truth Stories, they are

not dependent upon whether their characters, events, or even their

author were ever true. Their real value to society and the culture is in

the Truth, or the meaning, of their message and the lessons offered—not

their truthfulness.

This e-book is not about the truthfulness of the stories of the Bible. It is about the

messages these stories represent and their relevance to our lives today. That is why I

don’t see a problem to pick and choose the parts of the Bible that I think are relevant.

The parts that make sense to me. Some stories are timeless and therefore are repeated

in different form across time and cultures. Literature and mythology often contain

wisdom that is deep in our collective. Different stories give us different ways to

remember. In my mind, there is no doubt that given the challenges most of us are having

Why

the

Bib

le?

http://www.leadersnotebook.com/?p=422




http://changethis.com/56.06.ExtraMile

in today’s society, age-old wisdom based on g

enough. This is exactly what you get if you read the Bible carefully.

choice.

2. Welcome to the revolution

Let's go back a little

The Bible is the most important text of the Jewish religion. Christianity and Islam, which

both believe in the Bible, have new books, the

the Koran. These books give new explanations to the

(Christians actually believe that the sacrifice of Jesus made the

rules of the Bible, or the Old T

in the stories and in the moral code it contains)

this is still the most important of all texts.

Why

the

Bib

le?

old wisdom based on good common sense can’t be repeated

This is exactly what you get if you read the Bible carefully.

Welcome to the revolution

is the most important text of the Jewish religion. Christianity and Islam, which

, have new books, the New Testament and

give new explanations to the Bible

(Christians actually believe that the sacrifice of Jesus made the

rules of the Bible, or the Old Testament, irrelevant, but still believe

in the stories and in the moral code it contains). But for Judaism,

he most important of all texts.


ood common sense can’t be repeated

Awareness gives you

is the most important text of the Jewish religion. Christianity and Islam, which

Photo by daylight.
















When the Jewish religion was “invented” and the Bible was written, it was considered a

revolution. The concepts in the Bible, if you read them thinking about what was common

knowledge and practice at the time, are extraordinary. For example the idea of

monotheism or the thought that the elements of nature were not in themselves a

manifestation of the Gods, but were created by a God were revolutionary at the time of

the Bible.

Slavery

A great example for this is slavery. The Bible and later Jewish Scholars deal a lot with

slavery. This actually looks outdated to us. We live in a world where slavery is

considered a notion of the past. Unfortunately, it is still happens, but mostly, it is not

lawful. But what will happen if you look at the rules regarding slavery in the Bible and

compare them to what was going on in the world at that time? You will see that the Bible

is revolutionary in the rights it gives slaves and in the rules regarding their treatment. I

Why

the

Bib

le?

think, the question is, not what can be learned from reading the rules of slavery literally,

but what can be learned from understanding the concepts that led to t

such revolutionary rules. In order to try to understand what

need to examine the original text

We just throw it away

Not a while back I had a conversation with a friend about the "Maaser"

custom of leaving

the rules of the

everything we have to those

priests of the time

important when you think about it, it derives from an amazing co

role of our society and the way to balance very strict property rules with a social system

(anyone can think of modern problems relating to that last statement?)

Photo by visualpanic

Why

the

Bib

le?

he question is, not what can be learned from reading the rules of slavery literally,

from understanding the concepts that led to t

ary rules. In order to try to understand what started

the original text.

Not a while back I had a conversation with a friend about the "Maaser"

custom of leaving ten percent of food you make to the poor. This is one of

the Bible. It makes a lot of sense that we give a tenth of

everything we have to those who don’t have anything or serve us (like the

of the time). More than that – more than the practice being

important when you think about it, it derives from an amazing concept dealing with the


of modern problems relating to that last statement?)


he question is, not what can be learned from reading the rules of slavery literally,

from understanding the concepts that led to the creation of

started the revolution we

Not a while back I had a conversation with a friend about the "Maaser" – the

you make to the poor. This is one of

. It makes a lot of sense that we give a tenth of

don’t have anything or serve us (like the

more than the practice being

ncept dealing with the


of modern problems relating to that last statement?)


Anyway, my friend told me that when her mother bakes bread, she takes about ten

percent and throws it away.

"Throws it away?" I asked, "She doesn't give it to charity?"

"No", she answered. "And it is ok, we consulted with some of the greatest Rabbis and

they said this act is in accordance to the rules and the religion".

"But you understand that not only the Bible doesn’t say to throw away food, it actually

promotes something different", I tried to be difficult: "Don’t you think it would make more

sense to give ten percent away or to avoid throwing food at all?"

"No" She said. "This is what all the Rabbis told us to do".

Getting into the revolution

Can you understand this answer? This is what happens when you take a revolutionary

idea of social justice and put it through a mold of practices. People don’t look for the

Why

the

Bib

le?


meaning and the ideas but for the practices. And that is good, in some ways. We cannot

all think of the abstract concepts and ideas all the time. In Judaism Idolatry is

condemned (a point I will elaborate on later). This story made me understand that we

should be careful not to elevate the Bible itself to be an idol and lose sight of the faith

and the ideas that inspired it.

When the practice losses sight of the original idea, I think there is a problem. I

understand that there might be a religious explanation for what my friend told me, and I

don’t want to seem disrespectful, but when the result is throwing away food it just seems

wrong. I will later explain why I think the practices and customs of Judaism are a very

good thing. Nevertheless, I think you should go to the source of the custom and question

the practices (and the source itself, for that matter).

This is why I want I try to read the revolutionary text, the Bible, as it was written and

understand it in the revolutionary way it was meant to be understood. Moreover, I

Why

the

Bib

le?


believe that if we take the same revolutionary approach today, we might create great

ideas that would last for more than 3000 years.

A different part of the story

The interesting thing is that the most revolutionary ideas do not appear in the known

stories. If you know a little bit about the Bible, you probably know the most famous

stories. The destruction of Sodom and Gomorrah, Jacob's dream of a ladder of angles,

the giving of the Torah at Mount Sinai, and more. But some of the most interesting

concepts are not found there, but near those famous stories. When you read the stories

as a whole you discover the less known stories which are much more interesting. And

these interesting stories contain the real important concepts of Judaism.

Why

the

Bib

le?

3. The language barrier

A trip to Poland

When I was seventeen my high school organized a trip to Poland

to visit the Concentration Camps and see some of the horrors of

the Holocaust first hand. This trip has made a real impression on

me and I think every Jewish person should take it.

When we were there we stayed

night one of my friends asked me

every room?" This makes a lot of sense, because Poland is a very

was a hotel, meant mostly for tourists

not something you got to see a lot in Israel in

what he told me: "I tried reading it a little bit, when you read it in English, it

understand, it actually sounds kind of nice".

Why

the

Bib

le?

When I was seventeen my high school organized a trip to Poland

amps and see some of the horrors of

the Holocaust first hand. This trip has made a real impression on

me and I think every Jewish person should take it.

e there we stayed at a hotel. I remember that one

night one of my friends asked me – "Hey, did you notice there is a Bible

every room?" This makes a lot of sense, because Poland is a very Catholic country.

for tourists so the Bible was in English.

to see a lot in Israel in the pre-internet days. I still remember

what he told me: "I tried reading it a little bit, when you read it in English, it

d, it actually sounds kind of nice".


Bible in the drawer of

atholic country. This

was in English. An English Bible is

internet days. I still remember

what he told me: "I tried reading it a little bit, when you read it in English, it is easier to

Me, at my high-school trip to Poland


You know what? It does. Biblical Hebrew is not always comprehensible. Reading it in

English is much easier. You actually understand more of the story line (though even in

English it is sometimes incomprehensible).

The translation is never as good as the original

I read a lot of epic fantasy books. When I was younger, Hebrew being my mother tongue,

I used to read them in Hebrew. Then, I traveled to New-Zealand and was looking for a

new book to read. I bought my first English fantasy book. Do you know what I

discovered? In many cases, the translation to Hebrew ruined the book. Even with a very

good translator some concepts just don't translate from English to Hebrew. And the

opposite is also true.

The Bible was mostly written in Hebrew. There are some concepts in the Bible that you

can only fully understand by reading it in Hebrew. This means, that I, as a Hebrew

speaking Israeli, have a great advantage over somebody whose mother language is not

Why

the

Bib

le?


Hebrew. Just to make my point clear, here a few short examples of the significance of

Hebrew in understanding the Bible.

In the beginning

Look at the first sentence in the Bible. If you read it in English, you read:

In the beginning God created the heavens and the earth (Genesis 1, 1).

Now this is a very powerful sentence. You can actually feel the power of creation (or

today, imagine something like this). But when you read it in Hebrew, it is even better:

הים את השמים ואת הארץ" )'א', בראשית א" (בראשית ברא א

Now, two things you don’t see in the English version.

In the Hebrew version, the first letters of the first two words are the same. This is due to

the fact that in Hebrew the word that means "in the beginning" and the word for

Why

the

Bib

le?

http://www.collegehumor.com/article:1764710


"creation" has the same word root. They derive from the same concept. This is a

beautiful choice of words.

Being creative means going to beginning.

The beginning is at the root of every creation.

To create is to start over.

The first sentence in the Bible teaches us is to be creative. These are all ideas you lose

just because of poor translation or due to the fact that it is just impossible to translate

this concept to English.

Why are there two skies?

Another thing is that the English version says God created the heavens. Now in English,

the word "heavens" has a number of interpretations. But none of them actually means

the simple word "sky". I think that the beginning was simple and it was intentionally

Why

the

Bib

le?

meant to be written simple, so

said: "God made life simple. It is man who

The word "sky" in Hebrew, is actually a combination of two words that mean, in a rough

translation – "water there". When you read Genesis 1, 6, you understand that the

English translation is not very accurate:

And God said, Let there be a firmament in the midst of the waters, and

let it divide the waters from the waters

Only when you understand that in the beginning

which is essentially "water there", you can understand why he needed

later to separate the waters

seas) and the waters there (the sky). As I said, som

translation.

Why

the

Bib

le?

so the text should represent that. As Charles Lindbergh

God made life simple. It is man who complicates it".


"water there". When you read Genesis 1, 6, you understand that the

English translation is not very accurate:

said, Let there be a firmament in the midst of the waters, and

let it divide the waters from the waters (Genesis 1, 6).

Only when you understand that in the beginning God created the sky,


from the waters. The waters here (the

seas) and the waters there (the sky). As I said, something is lost in the


Charles Lindbergh once


"water there". When you read Genesis 1, 6, you understand that the

said, Let there be a firmament in the midst of the waters, and

created the sky,


he waters here (the

ething is lost in the Photo by phooenix2k

http://en.wikipedia.org/wiki/Charles_Lindbergh


He named names

Names have a lot of meaning in the Bible and the translation takes the edge off this

meaning. Take for example Jacob. Look at the words of the English version describing

the moment Jacob was born:

And after that came forth his brother, and his hand had hold on

Esau's heel. And his name was called Jacob (Genesis 25, 26).

Reading this you can't understand that there is a relationship between the way Jacob

was born and the name he was given. Let's see this in Hebrew:

)'כו, 'כהבראשית ". (יעקב, ויקרא שמו, וידו אחזת בעקב עשו, כן יצא אחיו-ואחרי"

Even if you don’t read or understand Hebrew, you can see the relationship between the

word "heel" in Hebrew: and the name "עקב" "Jacob" The name was given to Jacob ."יעקב"

because he was holding the heel of his brother. Even more amazing is that this verb is

used throughout the Bible as a word for deception. If you consider the fact that Jacob

Why

the

Bib

le?


later deceived his father in order to get a blessing that was meant for his brother, this is

an astounding use of language.

But the story of Jacob's name does not end there. Later, Jacob's name is changed to

"Israel". Again if you take the Hebrew name, it is made from the words: "ישר" and "אל",

which means "straight" and "God" respectively. Only later, when Jacob's deception came

to an end and Jacob comes to terms with himself, the name changes from the deceptive

meaning.

You cannot get all of that from reading it in English. I have that advantage. One of the

things I believe in is using your advantages in life (and that belief is described in a

different e-book). So this is another good reason for trying to understand my Judaism by

reading the Bible.

I think my choice of the Bible as the main source of my Journey is now clear. Thus, it is

time to start describing the three lessons. Are you ready?

Why

the

Bib

le?

Humanism

In the likeness of God…

Who is the story about?

I consider myself a Humanist. I believe in the worth of people because

they are people, based on their ability to tell right and wrong. When I

started this journey, I said to myself: "the

power of God and not the power of people". But when you actually read the

you discover something amazing.

number of religions founded on it

doesn't.

The creation of the world, easily

34 verses and is not mentioned

is stories. Stories about regular people. Not angles, saints

Hum

anis

m



started this journey, I said to myself: "the Bible is a religious text. It is meant to show the

and not the power of people". But when you actually read the

you discover something amazing. It doesn’t. You would think that a holy book, that has a

number of religions founded on it, will deal a lot with God and his actions.

easily the greatest miracle God ever preformed

34 verses and is not mentioned again many times after. What we see in most of the

regular people. Not angles, saints or




is a religious text. It is meant to show the

and not the power of people". But when you actually read the Bible closely

You would think that a holy book, that has a

and his actions. But it actually

preformed, is described in

. What we see in most of the Bible

creatures of myth

Photo by Byron and Tamara


controlling the elements of nature. Just stories about people. People with urges,

thoughts, needs and shortcomings, but people nonetheless.

God does meddle from time to time. God does talk to some of those people. And there are

a few extraordinary events that have only divine explanation. But mostly, God lets the

people do most of the work. This is a beautiful concept for a religion. The most important

verses of Genesis 1 are not the verses where God creates the world, but where God

creates human kind:

And God said, Let us make man in our image, after our likeness … And

God created man in his own image, in the image of God created he him;

male and female created he them. (Genesis 1, 26-27).

Look at what we see here. Contrary to common belief, woman was created at the same

time as man. Well at least according to this version of the Bible – Genesis 1. It later

changes.

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Important as that fact might be, the more important thing is that people were created in

the image and likeness of God. They were created last. People are the peak of creation.

What I want to emphasize is this is one of the most important concepts of the Bible and

Judaism. We are all a manifestation of God, because we were created in the likeness of

God and in his image. Note well. You don't have to believe in God in order to agree with

this concept or accept it. This is a story and we need to think what the story is trying to

tell us. We are all divine and thus should be treated as such.

Who moved my sacrifice?

If you take the verse literally, it means that our actions can produce divinity. It is also

the explanation why in Judaism actions are the most important thing. This is why the

stories deal with regular people. This is why the focus of Judaism is the way we treat

each other and not on the way we treat God.

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The Bible actually says that God does not want us to worship him. This is unbelievable

at first glance for a religious book

example, you can see it in Micah 6:

Wherewith shall I come before Jehovah, and bow myself before the

high God? shall I come before him with burnt

year old? will Jehovah be pleased with thousands of rams, or with ten

thousands of rivers of oil? shall I give m

transgression, the fruit of my body for the sin of my soul? He hath

showed thee, O man, what is good; and what doth Jehovah require of

thee, but to do justly, and to love kindness, and to walk humbly with

thy God. (Micah 6, 6

God needs us to live as human beings

Humbly, justly and with kindness.

does mention prayers.

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actually says that God does not want us to worship him. This is unbelievable

for a religious book. This idea can be found all through the

example, you can see it in Micah 6:


high God? shall I come before him with burnt-offerings, with calves a


thousands of rivers of oil? shall I give my first-born for my




6-8)

s human beings. And treat each other as such.

Humbly, justly and with kindness. I will explain later, why the bible


actually says that God does not want us to worship him. This is unbelievable

. This idea can be found all through the Bible. Just for


offerings, with calves a


born for my




. And treat each other as such.

why the bible

Photo by ilovebutter

What the Ten Commandments are all about

Look at the Ten Commandments

Jewish religion. Some say that the 5 last commandments are

between you and other people whereas the first 5 are between

you and God. Some say that the last six are between you and

other people.

I believe that nine out of the Ten

commandments that deal with the relations between people

think that none of the commandments actually deal with

basically says "I am the Lord your God

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en Commandments are all about

ook at the Ten Commandments, the most basic rules of the

Jewish religion. Some say that the 5 last commandments are

between you and other people whereas the first 5 are between

. Some say that the last six are between you and

out of the Ten Commandments are actually

commandments that deal with the relations between people. Yes, you read it

think that none of the commandments actually deal with God, except

I am the Lord your God" and is more a preface than a commandment.


. Yes, you read it correctly. I

except the first one which

and is more a preface than a commandment.

Photo by dcdailyphotos

I will deal with the second one shortly. Let's start with the third and fourth

words lightly and don’t curse (c

power). Verbal violence is dangerous.

name. He doesn’t want us to use it in order to hurt other people.

think about what we say. The Bible tells us

(Hebrew link) because our words are dangerous

say it, we cannot take it back. How many times in

something you wish you had not?

wrong to talk about people in vain (and usually behind their backs)

it is more than that. Actually, talking about God all the time is something that can divert

us from what is really important. Us. So

good reason, don’t bring God

another.

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I will deal with the second one shortly. Let's start with the third and fourth

words lightly and don’t curse (cursing is bad because words have

. Verbal violence is dangerous. God does not care if we say his

name. He doesn’t want us to use it in order to hurt other people.

think about what we say. The Bible tells us to be careful of what we say

words are dangerous. Because as soon as we

say it, we cannot take it back. How many times in your life did you say

something you wish you had not? This is why gossip is frowned upon

wrong to talk about people in vain (and usually behind their backs) even if it is true


us from what is really important. Us. So the bible basically tells us, unless there is a

God into your relationships – you are responsible to one


I will deal with the second one shortly. Let's start with the third and fourth. Don’t use

ursing is bad because words have

if we say his

name. He doesn’t want us to use it in order to hurt other people. To

be careful of what we say

Because as soon as we

your life did you say

gossip is frowned upon in Judaism. It is

even if it is true. But


basically tells us, unless there is a

you are responsible to one

Photo byshootingstarr(is a blur)


The Shabbat, the forth commandment is even easier – we need to rest and we need to let

others rest. It is not only a social idea. Some say it holds the idea of equality. I think it is

about how we must treat other people. It is about letting go. It is about stopping to think

about how we treat other people. When I was a commander in the Israeli Air Force we

had a saying about disciplining soldiers that rhymes in Hebrew ("Bishul hachnich,

tzinoon hamadrich"). If you catch a soldier committing an offence you never give the

punishment on the spot. You give yourself time to cool down and use this time to let him

"cook" and think about what he did. I think the Shabbat is about the same idea. A time

to stop and think about the way we treat each other. Taking time every week to stop and

take the helicopter view of our lives.

What about the second commandment?

Do not have any other gods before me. You shall not make for yourself

an idol, whether in the form of anything that is in heaven above, or

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http://www.tmuraisrael.org.il/53609/��-��-��-��-��-��


that is on the earth beneath, or that is in the water under the earth

(Exodus 20, 3-4)

I will elaborate more on the beginning of this commandment as well as on the first

commandment later. This is the commandment that religious people cite when trying to

explain the ban against sculptures and pictures. It is a misreading of the

commandment. It must be read with the first part that says "do not have any other gods

before me". If you understand this verse in the context of the time it was written in,

where the pagans believed in gods that were animals or parts of nature, you can

understand the ban better. Nevertheless, I think there is something more profound here.

If you believe that man is divine, that each man is a God in himself, because he was

created in the likeness and image of God, than it is wrong to worship or idolize any other

form. Not because of the fact that by creating an idol you try to imitate God and not

because there is only one God, but because it lessens us as humans.

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Why do you think God and Moses were so angry when they saw that the Israelites made

a Golden Calf?

And he received it at their hand, and fashioned it with a graving tool,

and made it a molten calf: and they said, These are thy gods, O Israel,

which brought thee up out of the land of Egypt (Exodus, 32, 4)

After all, they did not say there was a different God. They just wanted something real,

tangible, to represent the God that saved them. But think about it – a man, who was

created in the likeness of God, who is divine by itself, the peak of creation, should

worship a statute? And of a calf? Of course not. The ban on idols was not in place to

protect the Israelites from worshiping other gods, but it is there to remind them of the

importance of their humanity. We should look for divinity in other people.

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We have a choice

I make my own rules

The concept of Humanism, of the human being divine, does not only mean

that we were created in likeness to

just. It means something much

choice and that we make our own rules.

Bible try to convey is that God

created us, he is counting on us and expecting us to make the right choices.

Because part of being divine is

being divine is having responsibility

This means, that our belief in

means we can dispute God and argue with him

is embedded into the Bible and the Jewish religio

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that we were created in likeness to God, and that we have to be moral and

much more important. It means that we have a

hat we make our own rules. I think the idea the stories in the

God was just there to guide us, but after he


Because part of being divine is having a free will and making choices. Part of

responsibility. Part of being divine is making up your own rules.

This means, that our belief in God in our everyday life is not that important.

and argue with him and with the rules he gives us

and the Jewish religion.



we have to be moral and

hat we have a

the stories in the

was just there to guide us, but after he


making choices. Part of

e is making up your own rules.

in our everyday life is not that important. It actually

and with the rules he gives us. And this

Photo by pasotraspaso


Sounds crazy, right? Will a religious text promote people to dispute God and argue with

him? Will a religion promote disputing God and making your own rules? Crazy as it

sounds, it actually does. And remember. Think about it as a story and not as facts. I

think three stories illustrate this concept in Judaism in general and the Bible in

particular.

The obedient follower

The first and foremost such story is the story of Abraham. Abraham is the forefather of

the Jewish religion (and a few other religions). He is the first Jewish man. But he is

actually more than that. If you read the Bible carefully you would see that Abraham is

actually the prefect follower. If God would have tried to invent the perfect follower, he

could not have done it better than with Abraham. In almost all the stories about

Abraham he does not talk or argue with God. He just does what he is told.

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Abraham talked to God on a regular basis up until the last portion of hi

happened to me, I would have

friends about it. But Abraham doesn’t. He doesn't say much. Even when

to do crazy stuff like circumcising himself

a word.

Let's stop the story about Abraham for a little

Two beggars are sitting side by side on a street in Rome. One has a cross in front of him;

the other one has a Star of David. Many people go by and look at

both beggars, but only put money into the hat of the beggar sitting

behind the cross. A priest comes

people giving money to the beggar behind the cross, but none

giving to the beggar behind the star of David. Finally, the priest

goes over to the beggar behind the

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on a regular basis up until the last portion of hi

have asked God a lot of questions, and afterwards told

friends about it. But Abraham doesn’t. He doesn't say much. Even when

circumcising himself when he was 99 or scarifyi

Let's stop the story about Abraham for a little Jewish joke:


of David. Many people go by and look at

both beggars, but only put money into the hat of the beggar sitting

behind the cross. A priest comes by, stops and watches throngs of

money to the beggar behind the cross, but none

the beggar behind the star of David. Finally, the priest

goes over to the beggar behind the Star of David and says, "My


on a regular basis up until the last portion of his life. If it

and afterwards told all of my

friends about it. But Abraham doesn’t. He doesn't say much. Even when God asks him

scarifying his own son. Not


Photo by Zeevveez


poor fellow, don’t you understand? This is a Catholic country; this city is the seat of

Catholicism. People aren’t going to give you money if you sit here with a Star of David in

front of you, especially when you're sitting beside a beggar who has a cross. In fact, they

would probably give to him just out of spite". The beggar behind the Star of David listens

to the priest, turns to the other beggar with a cross and said: "Moshe, look who's trying

to teach the Goldstein brothers about marketing!"

We all know what this joke is based upon. Jews have always been considered good

businessman and very good tradesman.

Going back to Abraham, Abraham in not only a religion forefather and the first Jew, he

is also the first Jewish businessman and tradesman and the only one in the Bible who

talked to God face to face. I know, according to the Bible many people talked God and

some are even said to have seen him, like Moses or even fight with him, like Jacob. But

Abraham is the only one that had him over for a business lunch. Yes, you read right.

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According to the Bible, God, with two accompanying angles, came to visit Abraham,

before the two angles went to Sodom and Gomorrah to destroy it.

Abraham, which as I said, was a great businessman invited the three for a business

lunch. Even though this shows good hospitality, I think he was actually quite rude. He

served them meat and milk, which is not very Kosher! Go and read the Bible and see for

yourselves. But I guess at that time God was not troubled with questions of Kashrut (the

Jewish rules dealing with the preparation of food) as this only came later and so he was

not offended.

The famous part of this story is that God told Abraham about the birth of Isaac (again a

name that does not survive the translation). But the amazing part happens after they

finish with lunch when Abraham was left alone with God. This part of the story is less

known but is much more interesting and this is where Abraham the businessman really

shows he is as good as the Goldstein brothers.

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God tells Abraham he is going to destroy Sodom and Gomorrah. And Abraham, like a

good Jew, asks himself – who do I know there? Who can I help? And the answer comes

straight away – Lot, his nephew.

Then Abraham actually starts negotiating (or more precisely, arguing) with God.

Abraham, the most obedient follower the Bible has ever known! Look at this

conversation between them (I cut it a little short, but the idea is still there):

"And the men turned from thence, and went toward Sodom: but

Abraham stood yet before Jehovah. And Abraham drew near, and said,

Wilt thou consume the righteous with the wicked?; Peradventure there

are fifty righteous within the city: wilt thou consume and not spare the

place for the fifty righteous that are therein?; That be far from thee to

do after this manner, to slay the righteous with the wicked, that so the

righteous should be as the wicked; that be far from thee: shall not the

Judge of all the earth do right? ; And Jehovah said, If I find in Sodom

fifty righteous within the city, then I will spare all the place for their

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sake.; And Abraham answered and said, … peradventure there shall

lack five of the fifty righteous: … And he said, I will not destroy it, if I

find there forty and five; …. Peradventure there shall be forty found

there. … I will not do it for the forty's sake; … peradventure there shall

be twenty found there. … I will not destroy it for the twenty's sake; And

he said … peradventure ten shall be found there. And he said, I will

not destroy it for the ten's sake; And Jehovah went his way, as soon as

he had left off communing with Abraham: and Abraham returned unto

his place" (Genesis 18, 22-33).

As I said earlier, Abraham, the forefather of the Jewish nation was also the first Jewish

businessman. And like the Goldstein brothers, he is very good at it. In this case he talks

to God as though they were in a bazaar. One says a price, the other says a price. In the

end, one walks away. You can almost hear him say: "come on, ten righteous – you know

I am losing on this deal!". And like any good bazaar, when God is tired from bargaining,

he walks away. Yes, God walks away. Mind you, Abraham gets what he set out to get.

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Lot and his family are later saved (which some say were about ten people). Well if you

don’t count his wife who was transformed into a pillar of salt, but let's not be too greedy.

Did I mention that Abraham was a good businessman?

The important message here is that one man can dispute God. One man. As I said before,

humanism means that every man is important and has the ability to judge right and

wrong. I think a person should say it out loud. If one sees something wrong with the world

one should try to change it. And the Bible says so too. It says you should do that even if it

means disputing the word of God. According to this story this is the function God set out

for us – a free will to exercise divinity, to call out about wrongs, because we were made

in his likeness.

This means that if we see someone doing something wrong, even in the name of God

(and we encounter too much of this lately, from all religions, including Judaism), we

should dispute him and argue with him. Even the word of God is not final when it comes

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to right and wrong, only the word of our conscience

think this is something you can follow.

for evil to succeed is that decent human beings do nothing".

Mind you that a few chapters after that we meet Abraham the

obedient follower again. The

Abraham to take his son Isaac sacrifice

complicated stories of the Bible

actually say it was Ishmael that Abraham

because this is such a fundamental moment

many say it comes to teach us that the Jewish religion in

that time condemned human sacrifices. Maybe it does. I can surely empathize with that

notion.

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to right and wrong, only the word of our conscience. Even if you don’t believe in

think this is something you can follow. As Edmund Burke once said: "All that is needed

for evil to succeed is that decent human beings do nothing".


obedient follower again. The story of the binding of Isaac. God asks

Abraham to take his son Isaac sacrifice him. This is one of the most

Bible and the Jewish religion. The Muslims

actually say it was Ishmael that Abraham took with him (it says so in the Koran)

because this is such a fundamental moment. This story raises a lot of questions and

many say it comes to teach us that the Jewish religion in contrast to other religions of



Even if you don’t believe in God, I

once said: "All that is needed


story of the binding of Isaac. God asks

. This is one of the most

and the Jewish religion. The Muslims

took with him (it says so in the Koran),

his story raises a lot of questions and

contrast to other religions of


Photo by Wolfiewolf


But I think this is another story about disputing God. The story actually tells us that

God decided to test Abraham. As I said earlier, Abraham was the most obedient follower

the bible has known. Why does god need to test him? I think the test was different. The

Bible tries to tell us that God expected Abraham to argue. Expected Abraham to tell him

he will not do it. Expected Abraham to say it was wrong. Not because he loved Isaac or

because Isaac was his son, but because it is just wrong to kill people on a whim, even in

the name of God.

Abraham didn’t. And you know what? After this incident, Abraham and God never talked

again. Read the Bible. There is no interaction between the two after that incident even

though Abraham lives for many years after that. It seems God was disappointed by

Abraham's obedient following which took him a step too far. What does that tell you?

The Jewish legend says that before the destruction of Jerusalem and the Great Temple

there were righteous people in the city who diligently followed every one of the rules of

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the Bible. God did not spare Jerusalem because they did not cry out to others that they

were acting immorally. One can pray and do everything that is written in the Torah, but

being divine and a human being is about more than following orders. It is about taking

responsibility and acting according to what you believe is right. It is about speaking out

when you see something is wrong. It is about changing the world for the better.

The first Jewish lawyer

The second story should have been about Isaac, but the problem with Isaac is that he

was pretty boring. Isaac was a modern man, without television. He liked woman and

food. The only two things Isaac really cared about was Rebecca his wife, whom he really

loved (the first story about a man and woman falling in love in the Bible) and meat. The

Bible actually says Isaac loved his son Esau only because he brought him meat. So, we

will skip a generation to Jacob.

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If we thought Abraham was an example for the first Jewish business

man, because he dealt in commerce, and treated

bazaar, Jacob was even a better examp

practiced law.

If you ever dealt with a lawyer and sent him an agreement, you know

very well that the document will

word you might call it, "Track Changes".

because I used to be one. And Jacob was truly a lawyer.

in the dream God tells him:

I am Jehovah, the God of Abraham thy father, and the God of Isaac.

The land whereon thou liest, to thee will I give it, and to thy seed; And

thy seed shall be as the dust of the earth, and thou shalt spread

abroad to the west, and to the east, and to the north, and to the south.

And in thee and in thy seed shall all the famili

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man, because he dealt in commerce, and treated God like he was in

, Jacob was even a better example for a Jewish profession – he

with a lawyer and sent him an agreement, you know

very well that the document will be returned totally different. If you are using Microsoft

call it, "Track Changes". Believe me, I know a lawyer when I see one,

And Jacob was truly a lawyer. Jacob sees


and whereon thou liest, to thee will I give it, and to thy seed; And



And in thee and in thy seed shall all the families of the earth be



like he was in a

he

with a lawyer and sent him an agreement, you know

totally different. If you are using Microsoft

I know a lawyer when I see one,

Jacob sees God in a dream and


and whereon thou liest, to thee will I give it, and to thy seed; And



es of the earth be

Photo by Daquella Manera


blessed; And, behold, I am with thee, and will keep thee, whithersoever

thou goest, and will bring thee again into this land. For I will not leave

thee, until I have done that which I have spoken to thee of (Genesis 28,

13-15)

I don’t know about you, but if God showed up in my dream and promised me such great

things, I would automatically say: "all righty then". But as I said, Jacob was a good

lawyer and I only used to be a lawyer (and not a very good one). Jacob wakes up, thinks

about the agreement, and does not really like the guaranties. He then opens "Microsoft

Word", ticks track changes, and sends God the revised version [my comments in

brackets]:

"If God will be with me [I am not sure, I am willing to try you out], and

will keep me in this way that I go [this way I am going – not in general –

I have needs and desires too], and will give me bread to eat, and

raiment to put on [a man has to eat and wear something]; so that I

come again to my father's house [not back to this land, I want a special

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taxi right into my house] in peace [not in pieces, in peace], and Jehovah

will be my God; then this stone, which I have set up for a pillar, shall

be God's house" (Genesis 28, 20-22)

Look at this story. What does it tell us? What is the concept you can learn from what

Jacob does? I really think that this is an amazing concept. You can actually negotiate

with God on the terms of your faith. And everybody can do it. Jacob was a simple young

man at that time.

You thought that is it? You were wrong. This is not the end. As I said earlier, Jacob was

a very good lawyer. And every good lawyer knows that after you sign an agreement, you

don’t use it. Not, until there is a problem. Then you call the litigation guys. And this is

exactly what Jacob does.

Later, Jacob comes back to the land of Israel with his entire household. He is now a rich

man. But he is still very afraid of his brother. He sends messengers to tell him he is

back. And his brother goes out to meet him heading a delegation of four hundred people.

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Jacob is very afraid so he divides his family to two parts saying – if one part would not

survive at least one will. And then he remembers the agreement. And again, he opens his

"biblical laptop" and sends God an E-mail:

And Jacob said, O God of my father Abraham, and God of my father

Isaac, O Jehovah, who saidst unto me, Return unto thy country, and

to thy kindred, and I will do thee good … Deliver me, I pray thee, from

the hand of my brother, from the hand of Esau: for I fear him, lest he

come and smite me, the mother with the children; And thou saidst, I

will surely do thee good, and make thy seed as the sand of the sea,

which cannot be numbered for multitude. (Genesis 32, 10-13).

"Hey God – you promised! We had a deal! I have the revised contract right here! I will

take you to court if I have too… you don’t want to mess with my litigation department!"

What amazes me when I read this story is that this is an interaction between God and a

simple man. This is almost unbelievable coming from a religious text. Even with all his

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might, power and wisdom, people are still God equals. We can have an agreement with

him, and we can demand he will keep up to his word.

However, this is not the most important lesson that lies in this story. What is more

important is that if you agree with what I said about us and God being equal, it means

that we can't blame him if we don’t keep to our word. In Judaism, faith is a two sided

street. We are responsible too. It goes both ways. If we are equal, it means that we have a

free will and that we must be worthy. We choose how to act. This again is humanism.

Because humanism also means responsibility for ones actions. And this is true whether

you believe in God or not.

Our divinity gives us power. The power of choice. And with this power comes

responsibility. Lord Acton famously said: "Power corrupts, absolute power corrupts

absolutely". This might be true. But I like another view better. It is not the work of a

great philosopher, but it is, in my view, just as powerful. Spiderman: "With great power,

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http://en.wikipedia.org/wiki/John_Dalberg-Acton,_1st_Baron_Acton

http://www.phrases.org.uk/meanings/288200.html

http://www.phrases.org.uk/meanings/288200.html

http://www.imdb.com/title/tt0145487/quotes


comes great responsibility". If these two viewpoints represent two worlds, in which one

would you prefer to live? I know which I prefer. They say being a leader is not about

ability. It is about responsibility. We definitely need more leaders in today's world.

And just in case you need another proof that this is the morale of the story, just fast

forward a few verses. Jacob is left alone at night and struggles with someone. It is not

clear who this someone is, but some interpretations, claim it was God himself. Why?

Because of this verse:

And he said, Thy name shall be called no more Jacob, but Israel: for

thou hast striven with God and with men, and hast prevailed..

(Genesis 32, 28).

You have fought with both men and God and you have prevailed. This is why you are

blessed. Do we need any more proof that the Bible tells us that God expects us to fight

him?

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The voice of God

The third story I chose to show the importance of humanism in the Jewish religion is

actually not from the Bible but from the Talmud (a book of scholarly work of the sages of

Judaism). I won't bother you with the details, but the main storyline is as follows.

Some rabbis were arguing about the purity (or impurity) of a certain oven. One of the

Rabbis, Rabbi Eliezer, said the oven was pure and the rest of the Rabbis said it was not.

Then, Rabbi Eliezer, who was very determined to prove that he was right, tried giving

proofs not of logic but of divinity.

He started by saying that if he is right, then a tree will fall. The tree fell but the other

rabbis were not convinced. They told him, you can't bring proof from the tree. Rabbi

Eliezer did not give up. He said, if I am right, then the river will prove. The river then

stopped and started going the other way. But the other rabbis were still not convinced.

They told him, you can't bring proof from the river. So Rabbi Eliezer, which, like every

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http://en.wikipedia.org/wiki/Talmud

good Jew, really wanted to be right, said

The walls fell, but the other rabbis were still not convinced and they told him

cannot bring proof from the wa

After all of this Rabbi Eliezer decided to really pull out the big guns.

He told them, if I am right, then the heavens will prove. Then a

"Bat-Kol" went out of the sky. Mind you,

Bat-Kol is:

"Heavenly or divine voice which proclaims God's will or judgment,

His deeds and His commandments to individuals or to a number of

persons, to rulers, communities, and even to whole nations"

This Bat-Kol came out from the sky and said: "

You would expect that after the

convinced. But that still did not convince the other Rabbis

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to be right, said: if I am right, the walls of the building will tell.

The walls fell, but the other rabbis were still not convinced and they told him

cannot bring proof from the walls.



" went out of the sky. Mind you, according to Wikipedia, a

or divine voice which proclaims God's will or judgment,


persons, to rulers, communities, and even to whole nations"

came out from the sky and said: "Rabbi Eliezer is right".

would expect that after the voice of God told the Rabbis they were wrong they will be

But that still did not convince the other Rabbis.


if I am right, the walls of the building will tell.

The walls fell, but the other rabbis were still not convinced and they told him – you



, a


".

told the Rabbis they were wrong they will be

Photo by Gaetan Lee


What? Yes, you read right. It did not!

They explained: "לא בשמים היא" - "it is not for the heavens".

The Jewish people believe that the Torah, the Bible, was given from above. But the

interpretation of the rules and the implementation of it are left to the people. Even if you

give divine proofs that what you say is right, it doesn’t mean anything, because we, the

people, are responsible for how we act according to these rules and how we understand

and interpret the rules.

The legend says that Eliyahu the prophet was asked what God said about the answer

the Rabbis gave Rabbi Eliezer. And he answered that God smiled and said: "my sons

have defeated me". Even God agrees that the responsibility is ours.

All of these stories (and I am sure you can find more) are pretty amazing. They are so

counter intuitive to everything I thought about the Jewish religion. But this is actually

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Judaism. It is about humanism. It is a religion that focuses more on the people then on

God.

What is in a synagogue?

To finish this section, I just want you to think about a synagogue, the Jewish temple.

Why is a synagogue considered to be a sacred place?

The first answer that comes to mind is because this is the place the

Torah books are kept or a place where God is worshiped. But, this is

actually not the answer. A synagogue is sacred because it is a place

where people gather. It is a place where people chose, with their own

free will, to worship God. But especially it is a place where people chose to be a

community, to treat each other as a community and to educate their children to be

better people. This is what makes it so sacred. People before land. People before God.

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Conscience people. Responsible people. People that live everyday to change the world,

according to their rules.

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Liberalism

Can they live together?

I don’t know about you, but I used to think that Judaism, and for that matter, religions

in general, are the opposite of liberalism. Liberalism values personal liberty and

individual rights. I always saw religion as something that forces you to bow before a

greater force. Actually Christianity and Islam are like that. Both of them say (in different

ways) that God is almighty and we should surrender to his will. The etymology of the

word "Muslim" teaches us that the word means submissive toward God and Muhammad.

It is not surprising that Machiavelli said a leader ought to show concern for religion – in

this case, Christianity – because it is a potent means for keeping his people submissive

and obedient.

However, my journey led me to the conclusion that Judaism does not hold that premises

even though some may practice it like that. On the contrary, Judaism values liberty.

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Some of it relates to what I talked about earlier. In its essence, liberalism is about free

choice and the Bible tells us that people have a free choice. I talked earlier about Jacob

and his agreement with God. Jacob is not the only one who negotiated with the God.

Actually the entire Jewish people did.

And then he came down from the mountain

Think about the most important event the Bible describes: Moses comes down from

Mount Sinai with two tablets of stone on which the Ten Commandments were engraved.

This is what we remember of that story. God is giving the Jewish people his rules.

Except like I said, the interesting part of the story is usually not the most known one.

Before the giving of the Ten Commandments, when the Israelites approached the vicinity

of Mount Sinai, they stooped, and sent a messenger to God's office up on the mountain.

The messenger was off course, Moses. This is what happens:

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And Moses went up unto God, and Jehovah called unto him out of the

mountain, saying, Thus shalt thou say to the house of Jacob, and tell

the children of Israel:; Ye have seen what I did unto the Egyptians, and

how I bare you on eagles' wings, and brought you unto myself; Now

therefore, if ye will obey my voice indeed, and keep my covenant, then

ye shall be mine own possession from among all peoples: for all the

earth is mine:; and ye shall be unto me a kingdom of priests, and a

holy nation. These are the words which thou shalt speak unto the

children of Israel.; And Moses came and called for the elders of the

people, and set before them all these words which Jehovah

commanded him.; And all the people answered together, and said, All

that Jehovah hath spoken we will do. And Moses reported the words of

the people unto Jehovah. (Exodus, 19, 3-8)

In essence, God says to Moses: "hey, tell your people that getting out of Egypt was on the

house, but if they really mean business and want to be a holy people, a kingdom of

priests, than they have to agree to these terms".

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What does Moses do? He goes back to elders of Israel and asks them.

And this is the important part,

If you agree to these terms, press here

Yet again, you would think that

might by setting the people of Israel free from a life of servitude in Egypt, will just say: "I

am God – do what I say". But that is not what happens. God asks the Israelites to agree

to his terms. He does so because th

and about liberty. No one can own you or set rules for you, not even

agree to it. No one can make us be religious. No one can force us.

ourselves.

We will call the damsel, and inquire at her mouth

This is why the relationship between God and the Jewish people is described throughout

the Bible as a relationship between husband and wife. This might be surprising as we

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And this is the important part, they agree.

If you agree to these terms, press here

Yet again, you would think that God, especially after he showed all his


do what I say". But that is not what happens. God asks the Israelites to agree

to his terms. He does so because the Bible tries to tell us that Judaism is about free will

and about liberty. No one can own you or set rules for you, not even

agree to it. No one can make us be religious. No one can force us. We have to choose

the damsel, and inquire at her mouth


as a relationship between husband and wife. This might be surprising as we



, especially after he showed all his


do what I say". But that is not what happens. God asks the Israelites to agree

tries to tell us that Judaism is about free will

and about liberty. No one can own you or set rules for you, not even God, unless you

We have to choose for


as a relationship between husband and wife. This might be surprising as we

Photo by jordigraells


know Jewish communities have a long tradition of arranged marriages. But the Bible

actually tells us that a marriage is supposed to be based on the agreement of both sides.

Including, in case you wondered, that of the wife. Look at Rebecca. When Abraham's

Messenger comes to look for a wife for Isaac he goes to her family and ask them if he can

marry her to Isaac. And what is their response?

And they said, We will call the damsel, and inquire at her mouth.

(Genesis 24, 57)

We thought about it before the Greeks did

Democracy is considered the invention of the Greek culture. But the concept we see in

the aforementioned story describing what happened before the people of Israel got the

Ten Commandments, is actually the first basis for democracy (Hebrew link). Democracy

is built upon informed consent of adults. Jean-Jacques Rousseau and John Locke later

called this the "social contract". We, as a society, agree to the rules we live by and are

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http://www.notes.co.il/carmi/60466.asp

http://en.wikipedia.org/wiki/Social_contract

expected to be liable for our actions. Judaism is based on such a notion. And this idea

was introduced to the world many years before it was called the "social contract" by later

scholars.

They tried to kill us, they failed, let's eat

The story of the consent of the people of Israel to the rules of

important story in the Bible, which is the story of

about the departure of the Israelites out of slavery in Egypt. If you think about the story

of the exodus, it is a story about liberty in its most simple manifestation, the freedom

from slavery. It is so important in the Je

people are obliged to dedicate a full week to learn about this story

and remember the meaning of freedom. Passover.

The Seder, the ceremonial dinner on the first night of Passover, is a

ritual which is supposed to be dedicated to teach Jewish children the

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, let's eat

The story of the consent of the people of Israel to the rules of God

, which is the story of the exodus from Egypt



from slavery. It is so important in the Jewish religion, that every year all the Jewish


and remember the meaning of freedom. Passover.


to be dedicated to teach Jewish children the




God is part of the most

from Egypt. The story



wish religion, that every year all the Jewish



to be dedicated to teach Jewish children the Photo by nate steiner


meaning of freedom. In the beginning of the dinner, the youngest child is supposed to

ask the eldest member- "hey – why are we celebrating this? What do all of the rituals

stand for? Why is this night different than other nights?" and then the elder explains to

him that the Jewish people were once slaves in Egypt and that is why we need to

remember that.

Did I win the lottery? I forget

This is how much liberty is important in Judaism. I think this ritual (and many others)

can be explained by looking on modern psychological research. There is a term called

"Hedonic Adaptation". After a while, people always take for granted what they have. This

is why people who win the lottery, report, after a while, that they are not happier than

they were before they won the money. They get used to it. People adapt very quickly to

new situations and cease to appreciate what they have, even if they strived to get it. I

think that with this story the Bible tries to teach us two things:

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http://en.wikipedia.org/wiki/Hedonic_treadmill

1. Like with a lot of things, you don’t appreciate

had to lose their freedom in order to understand its importance.

2. We must remind ourselves of that hard lesson that the people of Israel learned. We

must remind ourselves constantly that our freedom should not be taken for granted.

We need to fight the Hedonic Adaptation

not take our freedom lightly.

Hey, leave me alone and let me be

But, in my eyes, the Bible tells us something even more important.

Not only should we not take our own freedom lightly, but we should

also never take the freedom of others lightly. This is a very important

message. Isn’t liberalism about respecting the freedom of others as

long as it does not undermine with our freedom? This is sometimes

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Like with a lot of things, you don’t appreciate it until you lose it. The people of Israel

had to lose their freedom in order to understand its importance.

We must remind ourselves of that hard lesson that the people of Israel learned. We


We need to fight the Hedonic Adaptation. We were once slaves in Egypt. We should

our freedom lightly.

tells us something even more important.




it does not undermine with our freedom? This is sometimes


. The people of Israel

We must remind ourselves of that hard lesson that the people of Israel learned. We


We were once slaves in Egypt. We should

tells us something even more important.




it does not undermine with our freedom? This is sometimes Photo by damon.garrett


called: "negative liberty". I have the right to do whatever I want to do, without an

intrusion from anyone else, as long as I don’t hurt anyone else.

I think that today, this concept is even more important than personal freedom – in the

form of slavery – that the story of exodus talks about. Because today, freedom, in

democratic countries at least, is more about tolerance and diversity than it is about

personal liberty in the form of slavery (most of the time, at least). The Bible, surprising

as it may be, promotes tolerance and diversity.

The stranger in all of us

The Torah instructs us 36 times to look after the “stranger, orphan and widow”. "The

stranger". Why? Because we have to remember that we were once strangers in Egypt and

we were mistreated. How many times does it say we should eat only kosher food? I will

leave it up to you to check it out and decide which one the Bible finds more important…

Just for the sake of the example, look at these two verses:

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http://en.wikipedia.org/wiki/Negative_freedom


And a sojourner shalt thou not oppress: for ye know the heart of a

sojourner, seeing ye were sojourners in the land of Egypt (Exodus 23,

9)

And if a stranger sojourn with thee in your land, ye shall not do him

wrong.; The stranger that sojourneth with you shall be unto you as the

home-born among you, and thou shalt love him as thyself; for ye were

sojourners in the land of Egypt: I am Jehovah your God. (Leviticus 19,

33-34).

As you can see, the concept of liberalism in the Bible not only deals with the importance

of personal freedom, but also with the tolerance towards others. Especially to those who

are different from us. If we live everyday by this concept, we remind ourselves of the

journey that our forefathers went through, learn how to appreciate our own freedom and

learn to respect the freedoms of others.

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A hard club to join

Christianity and Islam share a desire for mastery of the whole planet. This is important

because, in contrast, Judaism is not a missionary religion (and I know there are

exceptions on both sides, and I am risking it by talking in generalizations). Judaism

actually doesn’t say that everyone in the world must be Jewish. God told Abraham the

he will be the father of many nations – not just the Jewish one. But it is actually more

than that. Judaism actually does not say that there should not be any other religions. It

does not say that there is only one way to worship God. According to the Bible it is

absolutely fine that other people will worship God in their own way. It says how The

Jewish people should do it, and even that is not absolute, but it does not say that it is

the only way.

The Jewish people were chosen to be an example, as I will elaborate later, but it does not

mean that it is the only way to worship God or that others are not worthy of life. All

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humans were created in the likeness of God, Jewish and non-Jewish and that is

something the Bible tells us and we must not forget. As I said, I am not concerned with

religion but with the concepts and truths.

As I mentioned earlier, all of the Ten Commandments deal with relationships between

people. I promised I will elaborate more on the first and second commandment. I try to

keep my promises. Here they are:

"I am the Lord your God, who brought you out of the land of Egypt, out

of the house of slavery. Thou shalt have no other Gods before me"

(Exodus 20, 2-3)

It does not say – "I am the only God" or "I am God, the only true God". It says that the

Jewish people will not have other Gods because the Lord is their God. Please notice the

plural use – "Gods".

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Monotheism – one God, really?

The Bible tells us a number of stories about the victories of God against other Gods,

those of Egypt and others. When Moses came to Pharaoh and asked to liberate the

people of Israel, he said he was talking on behalf of the God of Israel. Not on behalf God

in general. When the people of Israel sang glories to the God after he took them out of

Egypt they asked:

"Who is like unto thee, O Jehovah, among the Gods? Who is like thee,

glorious in holiness, Fearful in praises, doing wonders?" (Exodus 15,

11).

When Eliyahu the prophet is having a showcase of divine power with the followers of the

Pagan God Baal, he says to them:

"And call ye on the name of your God, and I will call on the name of

Jehovah; and the God that answereth by fire, let him be God" (1 Kings

18, 24).

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Well, maybe that is not the best example, but the point is clear.

Some say that the first commandment actually means that the Bible acknowledges the

existence of other Gods. I don't see it that way because Judaism is in its essence a

monotheist religion. But it does not really matter. Remember. We are looking for the

truthfulness of the story and the truth of the story. The Bible tells us there is no "right"

way to worship God and that we should accept the differences and treat them with

respect. Respecting other people for their beliefs is a true concept of liberalism, one I can

relate to.

The bad use of good ideas

So much hurt has been caused in the world in the name of God, because the peoples of

the world cannot accept that others have different beliefs or worship God (or don’t) in

other ways. Look at Christianly and Islam. In their core – they say that whoever is not

with them is against them. It is my way or the highway (or in the past, conversion or

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torture and sometimes even today, death). But it is not only limited to these religions. All

around the world, people are killed or are suffering everyday in the name of religion

It will hypocritical of me to claim that Judaism is totally different. Jewish people have

used the same excuses to do to horrible things. But look at the source, it says different

things. The Bible teaches us that the differences are a part of life and are a part of the

way God created the world. Judaism actually tells us that peace and redemption will

come only when the peoples of the world will learn to respect each other. This is a known

quote from Micha, but what interests me, as usual, is the less known part of it:

And he will judge between many peoples, and will decide concerning

strong nations afar off: and they shall beat their swords into

plowshares, and their spears into pruning-hooks; nation shall not lift

up sword against nation, neither shall they learn war any more; But

they shall sit every man under his vine and under his fig-tree; and

none shall make them afraid: for the mouth of Jehovah of hosts hath

spoken it; For all the peoples walk every one in the name of his God;

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and we will walk in the name of Jehovah our God for ever and ever

(Micha 4, 3-5)

Look at this beautiful sentence: "For all the peoples walk every one in the name of his

God" – we should not judge anybody for their beliefs. We should rejoice in ours.

I chose the worst option

God always chooses the weak, the unprotected, and the unexpected.

It is them he tries to protect. Why? Because they are different.

Judaism sees diversity as a good thing

God. Even if you don’t believe that it was actually created by

me, you have to appreciate this idea and what it stands for.

The stories of the Bible try to teach us that lack of diversity can lead to disasters. One

such is the story of the story of

language and did the same things and put the importanc

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and we will walk in the name of Jehovah our God for ever and ever


we should not judge anybody for their beliefs. We should rejoice in ours.



Judaism sees diversity as a good thing – because it was all created by

. Even if you don’t believe that it was actually created by God, like

me, you have to appreciate this idea and what it stands for.

to teach us that lack of diversity can lead to disasters. One

story of the Tower of Babylon. Everybody spoke the same

language and did the same things and put the importance of the tower above the


and we will walk in the name of Jehovah our God for ever and ever.


we should not judge anybody for their beliefs. We should rejoice in ours.



it was all created by

, like

to teach us that lack of diversity can lead to disasters. One

. Everybody spoke the same

e of the tower above the

Photo by Untitled Blue


importance of people. And then God created differences. Because if we try to cancel the

difference we create something that is not only boring to death (everybody is the same)

but that is actually dangerous. We create Totalitarianism. Some say that even the most

famous verse in the bible Leviticus 19:18, “Love your neighbor as yourself” is actually

about how the importance of differences in life.

The Titanic and Judaism

Another joke, if you will, to illustrate this point.

A Chinese man and his Jewish friend were walking along one day when the Jewish man

whirled and slugged the Chinese man and knocked him down. "What was that for?" the

Chinese man asked. "That was for Pearl Harbor!" the Jewish man said. "Pearl Harbor?

That was the Japanese. I'm Chinese." "Chinese, Japanese, you are all the same to me!"

"Oh! Fair enough" said the Chinese.

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http://en.wikipedia.org/wiki/Totalitarianism

http://www.lookstein.org/online_journal.php?id=254




They continued walking and after a while the Chinese man whirled and knocked the

Jewish man to the ground. "What was that for?" the Jewish man asked. "That was for

the Titanic!" "The Titanic? The Titanic was hit by an iceberg." "Iceberg, Goldberg, you are

all the same to me."

You know what? We are not all the same. Not the Jews, not the Chinese and not

everybody else. We are all different and that is a good thing we should embrace.

You are different than me in it makes me scared

Think about what the Nazis did. They did not only kill Jews, they killed all the different

people in the society. The gypsies, for example. Why? Because they were different from

them. They also killed the Handicapped, Black, Homosexuals, Communists,

Freemasons, Left wingers, Laymen, Jehovah's Witnesses, Antifascist and many more.

Why? Not only because they wanted one race and thought that Jews were to blame for

the troubles of the world. But also because the Nazis were the ugliest manifestation of

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the nature of the human beings to be afraid of all things that are different than them. It

is a human trait. It is called Fundamental Attribution Error. People predominantly

presume that the actions of others are indicative of the "kind" of person they are, rather

than the kind of situations that compels their behavior. In other words, people tend to

judge different as wrong and attribute it to the type of group that person comes from, or

in this case, his race.

We are all afraid of what is different than us. You can see that easily in kids, making fun

of the different kids. Who of us have not encountered the "freaks" and saw how

everybody treats them? Russell H. Granger describes this in his book: "The 7 triggers to

yes":

We all prefer to deal with people we believe to be like us. Think about it

– who would you be more likely to trust and be comfortable with?

Would it be someone who has similar interests as you, who dresses

somewhat the same, who shares similar backgrounds, ideals and

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http://en.wikipedia.org/wiki/Fundamental_attribution_error

http://www.seventriggers.com/

http://www.seventriggers.com/


values, or someone with totally different background, values, views

and opinions? Someone with whom you have little in common? We are

more comfortable and more responsive to those we perceive to be like

us, and are cautions, adversely triggered by those we think are very

different.

All of these natural human phenomena can lead to intolerance. And sometimes, the most

intolerant men can also be the most afraid. And that fear leads to… well, you know the

rest…

Judaism tries to tell us the exact opposite of this. Again, like with the Hedonic

Adaptation, it tries to change our basic instincts. The Bible tries to teach us this

important lesson. Different is good. It tries to teach us why being afraid of someone just

because he is different is wrong. It stands for the respect for differences in creation.

Respect for diversity and for that which is different. As Malcolm Gladwell puts it:

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http://www.ted.com/index.php/talks/malcolm_gladwell_on_spaghetti_sauce.html


"Understanding of human variability and embracing the diversity will help us reach true

happiness".

This is a noble cause. Legend says that when the Egyptians were drowning in the red sea

after the Israelites crossed it, God forbade his angles for rejoicing: "my children are dying

and you are celebrating?" he asked them.

The thoughts of others

More than that. The Bible goes one step further and tries to teach us not to assume we

know what others are thinking. The Bible tells us that when the Israelites got near the

promised land they decided to send a number of spies to check what is going on in the

land. When they returned, they gave a report. And the report made God very angry.

The land, through which we have gone to spy it out, is a land that

eateth up the inhabitants thereof; and all the people that we saw in it

are men of great stature. And there we saw the Nephilim, the sons of

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Anak, who come of the Nephilim: and we were in our own sight as

grasshoppers, and so we were in their sight.

The account of the spies seems very accurate, and if that i

so angry. The reason for God's wrath is the last sentence: "

There are those who say that God saw that as

keep his promise (Hebrew link). I think it is because the

make assumptions about how and what others think. Especially those who are different

than us.

The final Rainbow

What is the sign God uses to symbolize peace in the world? After

the flood, there was a rainbow. What is a rainbow? It is a white

color breaking into the variety of many colors.

lies in acknowledging and respecting our differences. Judaism tells

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grasshoppers, and so we were in their sight. (Numbers 13, 32-33)

The account of the spies seems very accurate, and if that is what they saw, why was God

so angry. The reason for God's wrath is the last sentence: "and so we were in their sight

There are those who say that God saw that as a disbelief in his might and his ability to

(Hebrew link). I think it is because the Bible tries to teach us not to


What is the sign God uses to symbolize peace in the world? After

the flood, there was a rainbow. What is a rainbow? It is a white

color breaking into the variety of many colors. Peace and liberty

in acknowledging and respecting our differences. Judaism tells



what they saw, why was God

and so we were in their sight".

his might and his ability to

tries to teach us not to


Photo by *Micky


us that we have to respect those who are different from us and that lesson is a very

liberal lesson that all of us can use everyday even if we are not religious.

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Education

The importance of reading

I believe in knowledge and in ideas. If you look at the history of the world you see that

many wrongs have been committed using the ignorance of people. The dark ages in

Europe, a thousand years where no significant human development can be reported,

other than crusades, killings and inquisition, is no doubt due the fact that most of the

people in that time were uneducated and illiterate. Knowledge and ideas have the power

to change the world. In the end of the dark ages they did change Europe and the world.

This is why one of my dreams is to dedicate a number of years to education. What I

discovered when learning about Judaism is that education is one of its core

characteristics.

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The Bible talks again and again about education, teaching and the passing of

knowledge. We talked earlier about God having lunch with Abraham. One of the things

the Bible tells us about that encounter is that God chose Abraham to be a teacher and

educator:

For I have known him, to the end that he may command his children

and his household after him, that they may keep the way of Jehovah,

to do righteousness and justice (Genesis 18, 19)

What will my speech be about?

When Mosses instructs the people of Israel before their escape from Egypt, he can talk

about a lot of things – about the power of God, about the land that is waiting for them,

about the preparations they need to do, but in the words he chose, you already see what

will later become a foundation of the Jewish belief:

And it shall come to pass, when your children shall say unto you,

What mean ye by this service? (Exodus 12, 26)

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And thou shalt tell thy son in that day, saying, It is because of that

which Jehovah did for me when I came forth out of Egypt. (Exodus 13,

8)

And it shall be, when thy son asketh thee in time to come, saying,

What is this? that thou shalt say unto him, By strength of hand

Jehovah brought us out from Egypt, from the house of bondage

(Exodus 13, 14)

Mosses choose to talk about education. To talk about what people should tell their sons

in the future. About remembering the moment of freedom and what the Egyptians did to

the Israelites in Egypt.

The most important calling of the Jewish religion: "Shma Israel" "שמע ישראל" , also talks

about education:

הינו יהוה אחדשמע ישראל הי בכל. יהוה א -נפש ובכל-לבב ובכל-ואהבת את יהוה א

ודברת בם בשבת ושננתם לבני .לבב- רים האלה אשר אנכי מצו היום עלוהיו הדב .מאד

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. יד והיו לטטפת בין עיני-וקשרתם לאות על.בבית ובלכת בדר ובשכב ובקומ

).ט-ד, דברים ו(.מזזות בית ובשערי-וכתבתם על

Hear, O Israel: Jehovah our God is one Jehovah:; and thou shalt love

Jehovah thy God with all thy heart, and with all thy soul, and with all

thy might.; And these words, which I command thee this day, shall be

upon thy heart; and thou shalt teach them diligently unto thy children,

and shalt talk of them when thou sittest in thy house, and when thou

walkest by the way, and when thou liest down, and when thou risest

up.; And thou shalt bind them for a sign upon thy hand, and they

shall be for frontlets between thine eyes.; And thou shalt write them

upon the door-posts of thy house, and upon thy gates. (Deuteronomy

6, 4-9)

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What would happen if everybody could read?

You remember the agreement between God and the Israelites just before he gave them

the Ten Commandments? "And ye shall be unto me a kingdom of priests, and a holy

nation". What does the phrase "a kingdom of priests" mean?

We know it is not meant literally because later the descents of Aaron are made to be the

formal priests. No, it means that all of Israel will be educated. And because the priests at

that time were responsible for education, it actually means that all of Israel will be

educators.

What Judaism did is opposite to what many other religions did. Where in other religions

only the priests or clergy were literate and sometimes you were only allowed to read the

scriptures with a priest present, Judaism encouraged teaching all children to read and

write. Archeological findings actually verify that in very early days, there was a formal

mandatory education system in the land of Israel. The first one to ever exist!

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It is estimated that a week's worth of New York Times contains more information than a

person was likely to come across in a life time in the 18th century. But I bet that this

estimate would not hold true for Jewish people in the 18th century. Jewish people read

all the time. Not only the Bible, but the Talmod, The Gmara, The Hagada and many more

scholarly works. And they read all this while growing up. How does the fact that

everybody is literate effects the community? Some of the most important Jewish scholars

were not only rabbis, but also great general scholars, like the Rambam, who was a rabbi,

physician, and philosopher.

Jewish people were actually the first people to instate formal mandatory Education

systems. This later developed into educating them wherever they were and their children

learned how to read at a very young age, giving them a great advantage. In his book,

"Outliers", Malcolm Gladwell talks about the power of cultural heritages. People today

act and behave like their ancestors from more than a hundred or two-hundred years

ago, even though the life and the societies they live in are totally different. Jewish

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http://en.wikipedia.org/wiki/Rambam

http://en.wikipedia.org/wiki/Outliers_(book)

http://en.wikipedia.org/wiki/Malcolm_Gladwell


education is our cultural legacy and I am sure it made a huge difference over the years.

But it is fading. That is why I think tapping back into the essence of education is so

important. As I said earlier, we need to go back to the basics.

Hey, I think I get it

Education is the calling of Jewish people. This is how the Jewish people preserve

themselves and how we create change. But it is more than that – if everybody can read

than everybody can read the holy text, understand it and chose for themselves how to

follow it. Once more, we are God's equals and that is why we have the opportunity to

choose freely ourselves! In order to choose freely, you first need to understand what the

rules are.

Rabbi Nachman of Breslov said:

Simple people eat so they will have the strength to learn the Torah.

Smart people learn the Torah so they will know how to eat.

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http://en.wikipedia.org/wiki/Nachman_of_Breslov

Education is the heart of living and is the heart of Judaism. It is at the heart of my life

and I try to dispense it to all others.

education in some form, should be a part of yours.

I think that education is how we have to understand the concept of Judaism and all its

rituals. The rituals are an education method. It is a way to make us live better by

learning. Even the Bible tells us that

wants us to treat each other morally. Judaism is based on free choice. It is

easy to choose to pray. It is harder to choose to live by a higher standard of

morality and justice.

Praying for dummies

So, why are there so many rituals and prayers in a religion that is based on

free choice? I think the reason is to remind us. To make us learn every day. It

is part of the education concept that in intertwined into

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and I try to dispense it to all others. I think that if you consider yourself

education in some form, should be a part of yours.



tells us that God does not want us to worship him, but he




free choice? I think the reason is to remind us. To make us learn every day. It

is part of the education concept that in intertwined into Judaism.



I think that if you consider yourself Jewish,



does not want us to worship him, but he




free choice? I think the reason is to remind us. To make us learn every day. It Photo by amanderson2


Research has shown that people remember 10% of what they read, 26% of what they

hear, 30% of they see, 50% percent of what they see and hear, 70% of what they say and

90% of they what they say (or explain) while they are doing something. If we read about,

talk about and explain the concepts of morality, or justice, or rightness all the time, it

will help us understand better, remember better and become better people. It is a form of

mental stimulation, as Chip Heath and Dan Heath explain in "Teaching That Sticks":

Mental simulation can also build skills. A review of 35 studies

featuring over 3,214 participants showed that mental practice alone—

sitting quietly, without moving, and picturing yourself performing a

task successfully from start to finish—improves performance

significantly. The results were borne out over a large number of tasks:

Mental simulation helped people weld better and throw darts better.

Trombonists improved their playing and competitive figure-skaters

improved their skating. Not surprisingly, mental practice is more

effective when a task involves more mental activity (e.g., trombone

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http://madetostick.com/bookresources/


playing) as opposed to physical activity (e.g., balancing), but the

magnitude of gains from mental practice is large on average: Overall,

mental practice alone produced about two-thirds of the benefits of

actual physical practice.

When you are assigned with the role of an educator – you become more aware and

responsible for your own actions. When I was a commander in the Israeli Air force I saw

it all time. The moment a person is put in charge of soldiers, he essentially becomes an

educator and his behavior changes. He becomes more aware that he is setting an

example for other people and he changes his behavior.

Very generally speaking, in Christianity you need to pray to or bow before God in order

to reach redemption or to receive God's forgiveness. The redemption is due to your belief

in God and not due to your actions. In Judaism, you pray in order to learn, to better

remember that you need to be a better person. The rituals and the prayers are symbols

of justice, compassion, truth, duty and conscience.

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Judaism is about acting, not about talking or praying. If you only pray and believe but do

not act accordingly, it is not enough. We must act because our actions determine our

faith. Once again, I will use a quote from Seth Godin's book, "Tribes":

If religion comprises rules you follow, faith is demonstrated by the

actions you take

Living your beliefs

A. J. Jacobs wrote a book called "The Year of Living Biblically: One Man's Humble Quest

to Follow the Bible as Literally as Possible" about his experience of living according to

the literal rule of the Bible for one year. This book, even though I read it after the first

draft of my e-book was already written had a big impact on me. Jacobs and I took

different paths (he, the literally, I the figuratively) yet reached many similar conclusions.

Jacobs gave a lecture about the book where he mentions that one of the main lessons he

learned from the experience is that "our behavior changes our thoughts". He says that

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http://sethgodin.com/sg/

http://www.squidoo.com/tribesbook

http://www.ted.com/index.php/talks/a_j_jacobs_year_of_living_biblically.html


when he acted according to rules the Bible set out he started to feel he became a better

person and that he treated others with more respect. What today we call cognitive

dissonance – if you behave in a certain way, your beliefs will eventually change to

conform to your behavior. This is something I think the Bible tries to tell us in many

ways.

In his book, Jacobs writes:

I'd always found the praising-God parts of the bible and my prayer

book awkward. The sentences about the all-powerful, almighty, all-

knowing, the host of host, He who has greatness beyond our

comprehension. I'm not used to talking like that. It's so over the top.

I'm used to understatement and hedging and irony. Any why would

God need to be praised in the first place? God shouldn't be insecure.

He's the ultimate being.

Now I can sort of see why. It's not for him. It's for us. It takes you out

of yourself and your prideful little brain.

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http://en.wikipedia.org/wiki/Cognitive_dissonance

http://en.wikipedia.org/wiki/Cognitive_dissonance

The choices of King Solomon

You will excuse me if I use another joke:

Two Jewish ladies claim that one young man is the

of the women says: "he is all mine" meaning, my daughter's

woman claims the same. To settle their dispute they go to the

Rabbi, who knows the rulings of King Solomon, declares: "they will share"

the bridegroom must be killed and divided equally between the two mothers

in law. One of the women accepts the offer immediately, while the other

says: "I will never agree. I am willing to give up, as long as this young man

will live". The wise Rabbi than

young man spilt up in two is the

Look at the story of King Solomon. Everybody know that

all man and know about the trial where he ordered to cut a baby in half, to discern who

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You will excuse me if I use another joke:

ladies claim that one young man is the bridegroom of their daughters. One

of the women says: "he is all mine" meaning, my daughter's, and the other

woman claims the same. To settle their dispute they go to the Rabbi. The

abbi, who knows the rulings of King Solomon, declares: "they will share"




n decrees: "the woman that agreed to have the

the real Jewish mother in law".

Look at the story of King Solomon. Everybody know that King Solomon was the wisest of



of their daughters. One

and the other

abbi. The

abbi, who knows the rulings of King Solomon, declares: "they will share" –




: "the woman that agreed to have the

ing Solomon was the wisest of


Photo by Yellow.Cat


the real mother is. The aforementioned joke is based on your familiarity with the story.

But as usual, in the Bible, the most interesting stories are not the most known ones.

When Solomon was first made king, God appeared before him in a dream and asked him

what he can give him. Most people will ask to be rich, healthy, loved or successful. But

King Solomon did not ask for any of that. This is what he says to God:

Give thy servant therefore an understanding heart to judge thy people,

that I may discern between good and evil; for who is able to judge this

thy great people? (1 Kings 3, 9).

On a first glance, it looks like King Solomon asks to be a judge. "Hey" you must think to

yourselves, "you said this story is about education!" But it is. As I said, I used to be

lawyer. Actually I have two law degrees. And I tell you that law is education.

The law is what is right and what is wrong. When a judge decides that someone acted

wrongly, be it criminal or civil law, he sends a message to the rest of the population –

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this is the way you should behave. This is what we, as a society, require from people.

This is our moral, ethical and legal standards. And this is what King Solomon asked for

– a way to teach the people what is right and what is wrong. To educate them. And the

Bible tells us that God loved this request, and told him:

And God said unto him, Because thou hast asked this thing, and hast

not asked for thyself long life, neither hast asked riches for thyself, nor

hast asked the life of thine enemies, but hast asked for thyself

understanding to discern justice; behold, I have done according to thy

word: lo, I have given thee a wise and an understanding heart; so that

there hath been none like thee before thee, neither after thee shall any

arise like unto thee. And I have also given thee that which thou hast

not asked, both riches and honor, so that there shall not be any

among the kings like unto thee, all thy days (1 Kings 3, 11-13).

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This is a strong message. If you practice education, if you will be able to discern right

from wrong, you will have a great life. You will be healthy and successful and rich and

you will be a model for others.

A role model

And this concept – being a role model for others is at the heart of Judaism. Because God

not only promised the Israelites to be a nation of priests but he also promised them to be

a holy nation. "And ye shall be unto me a kingdom of priests, and a holy nation". What

does this "holy nation" means? Does that mean that everybody needs to be like us? Or

that everybody needs to be Jewish? No – we already said God likes diversity. He likes to

keep things different.

What it does mean is that we will be a model for behavior. Our actions will be the moral

model for others. I guess many of you know the concept of "Tikkun Olam". This is

exactly it. If we will adhere to the moral standards set out in the Bible (or by us) we will

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http://en.wikipedia.org/wiki/Tikkun_olam


set an example to the world of how to act and behave between humans. The rest will

take care of itself and it does not matter of everybody else is Jewish or not. This why

there are rituals. We need to remind ourselves, that performing ritual mitzvoth

(commandments or religious obligations) is a means of "Tikkun Olam", helping to perfect

the world.

Again, let me turn to A. J. Jacobs' book:

The emphasis on faith is a key difference between modern Judaism

and current evangelical Christianity. Judaism has a slogan: deed over

creed. There's an emphasis on behavior; follow the rules of the Torah,

and eventually you'll come to believe. But evangelical Christianity says

you must first believe in Jesus, then the good works will naturally

follow. Charity and kindness alone cannot save you. You must, as the

saying goes, be "justified by faith".

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Let us do good. I am not asking you to believe. If it does come for you, great. Do it,

because it is the right thing to do.

The ancient Egyptians and Romans

The legacy of the Jewish religion to the world will not be material, it will be educational.

It will be an attempt to teach people to be better people, to be better humans irrespective

of their faith.

Go 2000, 3000 or 4000 years back and look at the empires of the world. The Egyptian

culture dominated the "known" world at that time. If you would ask any man at that

time which culture will survive in the future, the great Egyptian empire which built great

structures or the slaves who were used to build it? Will any sane man answer that the

Jewish people will survive?

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What remains of the Egyptian empire of that time? Pyramids?

Constructions? Material things. What the Egyptians tried to do is

gain eternal life by possessions. By building great structures.

Their leaders were buried with all their possessions, surrounded

by their slaves, believing that everything will go with them to a life

of eternity.

What is left today of that culture? Has it really gained eternal life? Nobody lives

according to the Egyptian culture and beliefs. The Jewish culture and belie

and are practiced daily. Without buildings. Without

possessions. Because in its core lies the concepts of education, humanism and liberty.

Because the way to create eternal life, is to educate the next generation.

profession dealing with hope and with the future.

unique, it is what we believe; it is that we believ

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What remains of the Egyptian empire of that time? Pyramids?

Constructions? Material things. What the Egyptians tried to do is

gain eternal life by possessions. By building great structures.

Their leaders were buried with all their possessions, surrounded

y their slaves, believing that everything will go with them to a life


according to the Egyptian culture and beliefs. The Jewish culture and belie

and are practiced daily. Without buildings. Without burying their dead with their


Because the way to create eternal life, is to educate the next generation.

profession dealing with hope and with the future. It is not what we build that make us

unique, it is what we believe; it is that we believe at all.



according to the Egyptian culture and beliefs. The Jewish culture and beliefs survived

their dead with their


Because the way to create eternal life, is to educate the next generation. Education is

It is not what we build that make us

Photo by Daveness 98


Look at the Romans – they controlled half of what was to them the known world. They

crushed the remaining Jewish people of the time. Did their culture and empire survive?

No. If you lived at the time of the Roman siege on Jerusalem – which culture would you

have betted on to survive?

The ones who survived are the Jewish people. Now this is important. I don’t believe we

survived because we were God's favorites or because we are better than the Egyptians or

the Romans. We survived because our culture, the Jewish religion, is based on

education for humanism and liberty – two things which will last longer than any

structure. We survived because the Jewish religion reminds us, constantly, that we must

treat each other justly. That we must give to the poor. That we must respect the

stranger. That we should celebrate our humanity. This is something I want to keep alive.

This is something I want to pass over to my children.

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Achilles's heel

Think about one of the greatest heroes of the Greek mythology.

The legend says the before he went to Troy, Achilles went to consult with

his mother, Thetis, who was

Agamemnon. He asked her what to do. She told him that if he will not go,

he will have a big family and live

a few decades. But, if he will go to Troy, he will be a hero and will be

remembered for all times as one of the greatest warriors the world has

ever known, but he will die on the battlefield. Achilles chose to go

battle.

This story illustrates that the Greek mythology teaches us the opposite of

what Judaism teaches us. First

Judaism tells us that you become great, as King Solomon

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Think about one of the greatest heroes of the Greek mythology. Achilles


his mother, Thetis, who was a seer, because he did not want to fight for


he will have a big family and live a long happy life but will be forgotten in



ever known, but he will die on the battlefield. Achilles chose to go


First, you become great by going to be a warrior and fighting.

Judaism tells us that you become great, as King Solomon did, by dispensing justice and


Achilles.


seer, because he did not want to fight for


a long happy life but will be forgotten in



ever known, but he will die on the battlefield. Achilles chose to go to


, you become great by going to be a warrior and fighting.

, by dispensing justice and

Photo by ketrin1407

http://en.wikipedia.org/wiki/Achilles


settling differences using law and logic. Second, Greek mythology tells us you gain

immortality and eternity by leaving your family and going to war. Judaism tells us that

war is not the answer. Education is. By sitting with your child everyday or in the Seder

and teaching him about the concepts of humanism and liberalism, you create an

everlasting impression. You create education for the next generation. You create a better

world, because you create better people. Again, these are lessons I want to pass forward

to my children. I will finish with the words Yair Lapid writes in his article, "I am a

Zionist":

I am a man of tomorrow but I also live my past. My dynasty includes

Moses, Jesus, Maimonides, Sigmund Freud, Karl Marx, Albert

Einstein, Woody Allen, Bobby Fischer, Bob Dylan, Franz Kafka, Herzl,

and Ben-Gurion. I am part of a tiny persecuted minority that

influenced the world more than any other nation. While others

invested their energies in war, we had the sense to invest in our

minds.

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Epilogue

Every year the university in Israel where I got my first degrees in law and business, The

Interdisciplinary Center Herzliya, publishes a handbook for students. There are always

two words in the beginning of the handbook. Liberty and Responsibility.

I think what I tried to accomplish in the e-book can also be summed up with these

words. Humanism, Liberalism and Education are at the heart of Judaism. I don’t know

exactly who you are. I don’t what your beliefs are. I can guess that if you read this e-

book, you might be Jewish in some way or interested in Judaism (or in me). What I

wanted is to be able to declare myself Jewish without that being contradictory to

anything else I believe in.

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http://www.idc.ac.il/

http://www.idc.ac.il/


I think that by learning about Judaism and putting it to scrutiny, you can achieve just

that. I don’t know if the three concepts I described in this e-book are as important to

you, as they are to me. I do believe that they are very basic. Regardless, I hope this e-

book will open a doorway for you to reach Judaism (or your own religion or faith) in your

own unique way while trying to incorporate into your everyday life. It does not happen

easily. I am still struggling with it and I keep on learning and improving my perceptions

of life, religion, beliefs and knowledge. But I believe that if we want to stay connected to

our Judaism (or whatever faith), and I do, we must make it more relevant and widely

know, even if it means disputing it and arguing with it. This is the way it survived for

thousands of years. This is the way it can survive thousands more.

I started the e-book with an idea and I will finish it with same idea. The idea is sharing. I

have presented many ideas in this e-book. Some might be stronger, some weaker. In

some I might be right; in some I might be wrong. But these ideas are out there

nonetheless. They are out there, so you can use them in any way you can.

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As Gerald Sindell says in his manifesto "Is Progress Possible?":

The ultimate challenge will always be to find the means of

communication so that those people who would benefit from our work

can recognize that the difficulty of adoption is worth the value to their

lives. The reduction of ignorance opens the door to progress.

Diminishing ignorance is our ultimate challenge

I encourage you to try and reduce your ignorance like I did with mine. I encourage you to

try and do the same with others. More than everything else, I would be glad to hear

about it. To hear your thoughts, your agreement or disagreement, the way you used this

e-book, what you wrote about it or who you sent it too. This is your chance to join the

best part of what being Jewish is all about – education.

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http://changethis.com/56.03.ProgressPossible


Acknowledgements

There are many people I want to thank and there is not enough space. Especially, I

would like to thank my parents, Zvi and Ronit, who never think twice before

supporting me in any way I choose.

I would like to dedicate the e-book, as always, to my grandfather, Israel Gil, who

loved reading what I wrote. Unfortunately, He did not get a chance to read some of

my bigger works. I hope he reads it up there in the sky (I am not sure there is a lot

to do up there).

I want to thank Ohad Topor and Staci Mellman for reading, editing and proofing

this e-book. Your insights and ideas were priceless.

Most important of all, I would like to thank you, the reader. You deserve it.

Ack

now

ledg

emen

ts


Inspirations

Listed below are the main sources that inspired my writing. I must admit that most of the ideas in

this book are originally theirs. All I did is take the ideas that these much smarter people wrote and

put them together in a way I hope is coherent and empowering. In order to make the reading fluent

as possible, I did not refer every idea to its source. All of these writers share one thing in common –

their love for the Bible and the need to share their interpretations of it. I hope that this e-book will

make them happy and proud.

Yair Lapid – "My heroes - Four Biblical Journeys"

Meir Shalev – "In the beginning"

Rabbi Sir Jonathan Sacks – "Radical Then, Radical Now: The Legacy of the World's Oldest

Religion"

Rabbi Shlomo Riskin – "Torah Lights - Genesis Confronts Life, Love and Family"

A. J. Jacobs – "The Year of Living Biblically – One Man's Humble Quest to Follow the Bible as

Literally as Possible"

Insp

iratio

ns

http://en.wikipedia.org/wiki/Yair_Lapid

http://www.ybook.co.il/htmls/product.aspx?c0=15483&bsp=13591

http://en.wikipedia.org/wiki/Meir_Shalev

http://www.am-oved.co.il/HTMLs/product.aspx?C1010=19253&BSP=12271

http://en.wikipedia.org/wiki/Jonathan_Sacks

http://www.amazon.co.uk/Radical-Then-Now-Legacy-Religion/dp/0007108427

http://www.amazon.co.uk/Radical-Then-Now-Legacy-Religion/dp/0007108427

http://en.wikipedia.org/wiki/Shlomo_Riskin

http://www.ybook.co.il/htmls/page_1608.aspx?c0=17947&bsp=13591

http://www.ajjacobs.com/content/home.asp

http://www.amazon.com/Year-Living-Biblically-Literally-Possible/dp/0743291476

http://www.amazon.com/Year-Living-Biblically-Literally-Possible/dp/0743291476


About me

My name is Elad (Netanel) Sherf.

I have a Bachelor of Laws (LL.B) & Bachelor of Arts (B.A) In Business Administration and a

Master of Laws (LL.M) from the Interdisciplinary Center Herzliya. I am currently (as of 2009) a

Master of Business Administration (MBA) candidate at the AGSM MBA Program at the

University of New South Wales, Sydney.

I write regularly in three blogs, "The Other Side of the World" (In Hebrew), "The Comparative

Advantage" (In English) where you can find other e-books I wrote and "The Secular Bible Blog"

(In English), where you can also find this e-book.

You can find more about me in these blogs (especially here). You can also find my detailed

resume both at LinkedIn and VisualCV sites. Please follow me on twitter.

You can reach me by commenting in one of my blogs or by writing to: [email protected].

Abo

ut m

e

http://www.agsm.edu.au/

http://other-side-of-world.blogspot.com/

http://comparativeadvantage.wordpress.com/

http://comparativeadvantage.wordpress.com/


http://comparativeadvantage.wordpress.com/about/

http://www.linkedin.com/in/sherfelad

http://www.visualcv.com/sherfelad

http://twitter.com/sherfelad


Humanism, Liberalism, Education and the Bible – The Ravings of a Secular Israeli Jew

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