I picked this book up recently and, since it is small - 124 pages - thought I would give it a quick read and find nothing particularly new. Well, I was wrong. There is something I had never read before that actually did shock me.
Chapter 3 is entitled: Orthodoxy and Interpretation. Here are the excerpts:
Okay, yes, I've studied the Bible for years and years and always thought that Judaism and Christianity and Islam had a sort of "common heritage', and I've used the term "Judaeo-Christian" quite a bit.
Yes, because I've given many years to studying it, I can agree that this is a fair rendering of the facts. The multiple gods issue is a topic of endless scholarly discussion.
I wondered right away what did he mean about some difference between Biblical Judaism and this "classical Judaism"; weren't they the same? Okay, he introduces Cabbala, but I understood that to be sort of an "add-on" occupation of some seriously devout Jews, right? Well, Shahak continues:
Okay, he's mentioned this Gush Emunim again so I better take a quick look. Wikipedia tells us:
It says "Was" and "no longer exists officially" and "vestiges of influence". So, let's see where Shahak is going with this since he says that what he is going to reveal is "the explicit system of beliefs of many religious politicians". And here we go:
Well, at this point I'm rather shocked. THAT is most definitely NOT Biblical Judaism by any stretch of the imagination. And I've read a bit about Cabbala and don't recall coming across anything like THAT! And this guy is saying that this ridiculous story is what a LOT of Jews actually believe? Even including Jewish politicians and modern people with educations???!!!
But it gets even more bizarre.
As Shahak points out, this sure isn't monotheism and it sure isn't Biblical Judaism. The further discussion along this line in chapter 3 is furiously interesting and I sure hope some forumites will read this book and see if they can add any research to the topic.
For me, reading this passage was truly shocking, especially since I have spent so much time in biblical studies and have never come across anybody saying anything like this before.
Chapter 3 is entitled: Orthodoxy and Interpretation. Here are the excerpts:
This chapter is devoted to a more detailed description of the theologico-legal structure of classical Judaism. However, before embarking on that description it is necessary to dispel at least some of the many misconceptions disseminated in almost all foreign language (that is, non-Hebrew) accounts of Judaism, especially by those who propagate such currently fashionable phrases as 'the Judaeo-Christian tradition' or 'the common values of the monotheistic religions'.
Okay, yes, I've studied the Bible for years and years and always thought that Judaism and Christianity and Islam had a sort of "common heritage', and I've used the term "Judaeo-Christian" quite a bit.
Because of considerations of space I shall only deal in detail with the most important of these popular delusions: that the Jewish religion is, and always was, monotheistic. Now, as many biblical scholars know, and as a careful reading of the Old Testament easily reveals, this ahistorical view is quite wrong. In many, if not most books of the Old Testament the existence and power of 'other gods' are clearly acknowledged, but Yahweh (Jehovah), who is the most powerful god, is also very jealous of his rivals and forbids his people to worship them. It is only very late in the Bible, in some of the later prophets, that the existence of all gods other than Yahweh is denied.
Yes, because I've given many years to studying it, I can agree that this is a fair rendering of the facts. The multiple gods issue is a topic of endless scholarly discussion.
What concerns us, however, is not biblical but classical Judaism; and it is quite clear, though much less widely realised, that the latter, during its last few hundred years, was for the most part far from pure monotheism. The same can be said about the real doctrines dominant in present-day Orthodox Judaism, which is a direct continuation of classical Judaism. The decay of monotheism came about through the spread of Jewish mysticism (the cabbals) which developed in the 12th and 13th centuries, and by the late 16th century had won an almost complete victory in virtually all the centres of Judaism. The Jewish Enlightenment, which arose out of the crisis of classical Judaism, had to fight against this mysticism and its influence more than against anything else, but in latter-day Jewish Orthodoxy, especially among the rabbis, the influence of the cabbala has remained predominant. For example, the Gush Emunim movement is inspired to a great extent by cabbalistic ideas.
I wondered right away what did he mean about some difference between Biblical Judaism and this "classical Judaism"; weren't they the same? Okay, he introduces Cabbala, but I understood that to be sort of an "add-on" occupation of some seriously devout Jews, right? Well, Shahak continues:
Knowledge and understanding of these ideas is therefore important for two reasons. First, without it one cannot understand the true beliefs of Judaism at the end of its classical periodl. Secondly, these ideas play an important contemporary political role, inasmuch as they form part of the explicit system of beliefs of many religious politicians, including most leaders of Gush Emunim, and have an indirect influence on many zionist leaders of all parties, including the zionist left.
Okay, he's mentioned this Gush Emunim again so I better take a quick look. Wikipedia tells us:
Gush Emunim
(Hebrew: גּוּשׁ אֱמוּנִים , Bloc of the Faithful) was an Israeli Orthodox Jewish, messianic,[1] right-wing activist[2] movement committed to establishing Jewish settlements in the West Bank, the Gaza Strip, and the Golan Heights.[3] While not formally established as an organization until 1974 in the wake of the Yom Kippur War, Gush Emunim sprang out of the conquests of the Six-Day War in 1967, encouraging Jewish settlement of the land based on the belief that, according to the Torah, God gave it to the Jewish people.[4] While Gush Emunim no longer exists officially, vestiges of its influence remain in Israeli society.
It says "Was" and "no longer exists officially" and "vestiges of influence". So, let's see where Shahak is going with this since he says that what he is going to reveal is "the explicit system of beliefs of many religious politicians". And here we go:
According to the cabbala, the universe is ruled not by one god, but by several deities, of various characters and influences, emanated by a dim, distant First Cause. Omitting many details, one can summarise the system as follows. From the First Cause, first a male god called 'Wisdom' or 'Father' and then a female goddess called 'Knowledge' or 'Mother' were emanated or born. From the marriage of these two, a pair of younger gods were born: Son, also called by many other names such as 'Small Face' or 'The Holy Blessed One'; and Daughter, also called 'Lady' (or Matronit', a word derived from Latin), 'Shekhinah', 'Queen', and so on. These two younger gods should be united, but their union is prevented by the machinations of Satan, who in this system is a very important and independent personage. The Creation was undertaken by the First Cause in order to allow them to unite, but because of the Fall they became more disunited than ever, and indeed, Satan has managed to come very close to the divine Daughter and even to rape her (either seemingly or in fact - opinions differ on this). The creation of the Jewish people was undertaken in order to mend the break caused by Adam and Eve, and under Mount Sinai this was for a moment achieved: the male god Son, incarnated in Moses, was united with the goddess Shekhinah. Unfortunately the sin of the Golden Calf again caused disunity in the godhead; but the repentance of the Jewish people has mended matters to some extent. Similarly, each incident of Biblical Jewish history is believed to be associated with the union or disunion of the divine pair. The Jewish conquest of Palestine from the Canaanites and the building of the first and second Temple are particularly propitious for their union, while the destruction of the Temples and exiles of the Jews from the Holy Land are merely external signs not only of the divine disunion but also of a real 'whoring after strange gods': Daughter falls closely into the power of Satan, while Son takes various female satanic personages to his bed, instead of his proper wife.
Well, at this point I'm rather shocked. THAT is most definitely NOT Biblical Judaism by any stretch of the imagination. And I've read a bit about Cabbala and don't recall coming across anything like THAT! And this guy is saying that this ridiculous story is what a LOT of Jews actually believe? Even including Jewish politicians and modern people with educations???!!!
But it gets even more bizarre.
The duty of pious Jews is to restore through their prayers and religious acts the perfect divine unity, in the form of sexual union between the male and female deities. Thus before most ritual acts, which every devout Jew has to perfrom many times each day, the following cabbalistic formula is recited: 'For the sake of the [sexual] congress of the Holy Blessed One and his Shekhinah...' The Jewish morning prayers are also arranged so as to promote this sexual union, if only temporarily. Successive parts of the prayer mystically correspond to successive stages of the union: at one point the goddess approaches with her handmaidens, at another the god puts hir arm around her neck and fondles her breast, and finally the sexual act is supposed to take place.
As Shahak points out, this sure isn't monotheism and it sure isn't Biblical Judaism. The further discussion along this line in chapter 3 is furiously interesting and I sure hope some forumites will read this book and see if they can add any research to the topic.
For me, reading this passage was truly shocking, especially since I have spent so much time in biblical studies and have never come across anybody saying anything like this before.
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