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Loading... Jewish History, Jewish Religion: The Weight of Three Thousand Yearsby Israël Shahak
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Israel Shahak was a remarkable man. Born in the Warsaw ghetto and a survivor of Belsen, Shahak arrived in Israel in 1945. Brought up under Jewish Orthodoxy and Hebrew culture, he consistently opposed the expansion of the borders of Israel from 1967. In this extraordinary and highly acclaimed book, Shahak embarks on a provocative study of the extent to which the secular state of Israel has been shaped by religious orthodoxies of an invidious and potentially lethal nature. Drawing on the Talmud and rabbinical laws, Shahak argues that the roots of Jewish chauvinism and religious fanaticism must be understood before it is too late. Written from a humanitarian viewpoint by a Jewish scholar, this is a rare and highly controversial criticism of Israel that will both excite and disturb readers worldwide. No library descriptions found. |
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I understand what he's trying to do in Chapter 3, and it may have seemed more useful when this was written in 1994, but now it seems almost completely extraneous. Would exposing Talmudism in all its weirdness alienate evangelicals from Zionism? I doubt it, not today. Although the quasi-gnostic emanations of kaballah are likely an embarrassment for Orthodox Zionists who want to emphasize commonalities between their beliefs and Christianity, the tinge of sneering at the "gross superstition" of the Babylonian Talmud inclines the evangelical to side with the talmudist. Where he sees hypocrisy in the "dispensations" scholars devise to get around clear commandments, I see only theologians who take their holy text far more seriously than the woke-peddlers running American seminaries. The anti-Christian elements of the Talmud will always be handwaved away by evangelicals as the natural result of antisemitic environs, which is why Shahak attacks the received historiography in chapters 4 and 5.
Unfortunately, Chapters 4 and 5 are, like the rest of the book, uncited on their most contentious claims. Shahak almost seems to be using historical criticism on cultural memories - a very useful technique for developing a novel historiography, but one which absolutely must be augmented by exhaustive primary-source documentation if it's going to ever be taken seriously. It is very provocative to state that Jews were all middle-class enforcers of social order in medieval Europe, universally in better condition than the peasants. But how does he know that?
The single best point he makes, which needs the least research backing it up (and has the most citations actually backing it up), is that peasant mobs were always violent in premodern Europe. We don't pathologize German peasants for what they did to their lords in 1525. We don't accuse Irish peasants who got rowdy with English lords and merchants from time to time of being anti-English bigots. Why then should we assume that any uniquely deep-seated animus was the driving force behind pogroms and expulsions? If it could be demonstrated with more rigor that it was indeed always the aristocracy and church leadership opposed to pogroms, and always peasants and mendicant orders in favor of them, then this would be an important insight.
There is a need for an accessible and critical history of the Rabbinic Jews up through Mendelssohn. I suspect that it would agree with Israel Shahak's conclusions. Perhaps I ask too much, since some of his claims are necessarily extremely hard or impossible to verify (intentional talmud mistranslations in English, secret teachings and customs occasionally dispensed to commoners). But, in lieu of verification of major claims, this book does not come close to filling that need. ( )