Rambam Before His Son

As someone approaching the subject from the Maimonidean angle, it amazes me how people attribute innovations to Rambam’s son that are actually earlier described in Rambam’s works, and much of which is first mentioned in the classical rabbinic literature.

Many things that they attribute to Islamic Sufi influence are clearly revivals of the documented earlier Jewish practice, for those who are familiar with the MT laws of prayer and the Guide’s chapters on prayer and contemplative meditation.

Which is not to say that there were no Islamic Sufi influences on Rambam or his son. The Sufi literature that Rambam read in Andalus is well-documented, as are its influences on his thought. Similarly, his son was no stranger to quoting the Quran alongside the Tenakh, along with the relevant insights of well- and lesser-known Islamic Sufis. But these influences supplement and adorn a Jewish core of theory and praxis inherited from the rabbis of the Talmud and the Geonim, and, as Rambam and his son would have it, ultimately from the nebiim.

Kollelim as National Service

I respect Haredim.

I think that their counter-cultural ethos is inspirational and the construction of a lifestyle revolving around the study and observance of Torah is admirable.

I, too, value the study of Torah and in fact I think that it can be a valid form of national service, on par with army service, in its own way.

The past century has painfully reminded us, again and again, that we need soldiers, pilots, and commanders.

In this stage of history, in this world of violence, that is undeniable.

But we also need – have always needed – dedicated researchers, thinkers, and writers, imbued with the values and commitments of the Torah, to study and contemplate and illuminate the pressing questions of state and communal policy, from the unique perspective of the Torah’s texts and traditions.

We need units of kollelim studying the major sugiyoth of our time and presenting informative literature and lectures to advise and guide our leaders through the crises of this era and of this year.

We need the best and brightest Talmudic minds expending every effort to plumb the depths of Torah for solutions to our society’s problems.

Now it’s true that this form of national service isn’t right for everybody – there will have to be standards for enrollment and maintenance, tests and evaluations, and supervision by qualified, competent heads of kollelim and yeshiboth.

Those who would rather hang out at the pizza shop, or protest army service in the streets, or climb construction cranes, instead of dedicating their lives to Torah study for the sake of teaching it to our nation at the most critical times, need not apply.

But the religious reform I envision for this country can and should recognize the unique contributions the Haredi sector can make to our national defense and welfare, on our own terms as the nation of Israel.

Beyond Jewish Studies

I’ll go one step further and argue that the origins and historical trajectories of Judaism, Christianity, and Islam can not be adequately understood from within the framework of Jewish Studies and require the updated framework of Israelite Studies for proper analysis, explanation, and theory.

Israelite Studies

Elephantine. Idumea. Himyar. Kaifeng.

Samaritans. Bené Anusím. Bene Israel. Beta Israel. Bene Menashe. Igbo. Qaraites. Amazighs. Palestinians.

Ashkenaz. Sepharad. Teiman. Paras.

Jewish Studies is an outdated discipline.

It’s time to get serious about Israelite Studies.

Igbo Israelites

The Igbo culture always surprises me.

Today I learned that those Igbos that still pray according to the ways of Omenana, convene an additional service steeped in tradition (after they recite together the tephilloth that they have learned from Jewish sources) with the invocation: “Whom do Igbos serve?” “Yah!”

I don’t think we’re talking about a lost tribe of Israel that wandered en masse across Africa – but an Israelite nucleus that fled (northern?) Israel, migrated through Elephantine westward all the way to the Niger River Basin, where they naturalized/integrated with members of local communities and were supplemented by Jewish Berbers via Mali and Israelite/Jewish merchants from central and east Africa.

According to this theory, the nucleus diverged from Israel and the core community coalesced along the Niger River before the textual revolution of Ezra haSopher and his court in the (later!) Persian period.

Notably, unlike their Nigerian neighbors, the Igbo kept kashruth, family purity, inheritance laws, economic laws, the laws of to’eba and tuma, and male circumcision on the eighth day, just like Israelites.

Most importantly, the Igbos are unique in West Africa in preserving a form of “republicanism” that exhibits the same horizontality in socio-political organization that R José Faur z”l argued is central to Israelite society.

And according to this theory, and unlike their erstwhile Jewish cousins, the Igbos lost Hebrew, the text of the Tora, the Shabbath, the attachment to Israel, and their own history (beyond the popular tradition – “We are Israelites!”).

There remains so much research to be done in Israelite Studies, especially in Africa – anthropological studies, material culture cataloging, archival documentation, genetic sampling and classification.

We need to devote resources to developing a coherent and rigorous picture of Israelite history beyond the Jewish people, in Israel, the Middle East, Africa, and the rest of Asia.

Who Invented the Jews

Who invented the Jews? Who invented the Palestinians?

“Sand explained during a newspaper interview his reasons for writing the book: “I wrote the book for a double purpose. First, as an Israeli, to democratise the state; to make it a real republic. Second, I wrote the book against Jewish essentialism.”

Sand explained in the same interview that what he means by ‘Jewish essentialism’ is, in the words of the interviewer, “the tendency in modern Judaism to make shared ethnicity the basis for faith.” “That is dangerous and it nourishes antisemitism. I am trying to normalise the Jewish presence in history and contemporary life,” Sand said.”

On the one hand, Dr Sand’s work has been criticized on all kinds of academic grounds.

On the other hand, as a Neomaimonidean Talmudist and a religious Zionist, I share his concern that “ethnicity” not become the basis for Jewish or Israeli identity.

I am proud to be a member of a nation that defines itself by its laws and its institutions, and not by blood, language, or phenotype.

I am proud to be a member of a nation whose culture is not derived from, and whose society is not organized around, myths of power and supremacy, but whose culture derives from and whose society is organized around the careful, collective reading and discussion of books that are accessible to, and the heritage of, all.

I am proud to be a member of a nation with both native and naturalized paths to citizenship, and both citizen and non-citizen paths to membership and inclusion, and an ethos of mutual support and solidarity regardless of social standing, and therefore does not require the administration of purity tests or the construction of walls to keep out the impure.

I am proud to be a member of a nation that has taught, and learned from, and mixed with, and been enhanced by every other people on this planet, of all “ethnicities” and “races,” to one degree or another. A nation that has preserved, transmitted, created, and shared so many different and diverse ideas about the True, the Good, and the Beautiful, ideas originating in the historical circumstances of members of our nation around the world and across history.

My religious Zionism reflects my understanding of Israelite nationalism, of Jewish peoplehood.

Of the unique covenant which is the political foundation of our society both in the land and in exile.

Of the psycho-spiritual collective organism that was created through that covenant and that has developed and evolved over the millenia since.

Of the cultural imperative to build a society that is just and holy, inclusive and diverse.

As the verse states:
ברב עם הדרת מלך
“In the multitude of the people is the glory of the King”

Dr Sands may have gotten a lot wrong but his mission seems to me – again, as a religious Zionist – to be sufficiently on track to merit giving the points he may have gotten right, careful consideration.

Our nation is an astounding thing, and the marvels have only begun to be revealed. Between shared origins and shared destiny lie many paths through history. Those who were estranged have been brought close, those who were distant now live side by side.

Traditionally, we call this “the ingathering of the exiled,” which might be best described by the American motto:

“From Many – One”

May we merit to see our nation fully revived, the crown restored to its glory, and a just peace in this land.

Zion in the Sources

Zion is mentioned 196 times in Isaiah. 64 times in Jeremiah. 130 times in the Twelve Prophets. 152 times in Tehillim.

441 times in the Talmuds (374 in the Zohar!)

98 times in the Ashkenazi liturgy. 228 times in the Mizrahi liturgy.

Over 1400 times in the most popular collections of responsa literature.

But yes, the specific term Zionism was coined in 1890 at a time when industrialization and the organization of European nation-states made it possible to realize the age-old dream on a mass scale.

The Z Word Launches

The Z Word – open and honest conversations with Palestinians and Israelis about Zionism, the land, the conflict, and the hope for a shared future…

These are going to be an amazing series of convos. Barukh Hashem, I have some great guests lined up.

On Calling Out the Wicked

A valued friend privately messaged me to take issue with my personal insult to Yosef Mizrachi in a previous post.

He felt it was in conflict with the overarching principle of politeness in the Religious way.

I agree with the importance of politeness (although Lord knows my tongue sometimes gets ahead of my filter, mea culpa) but.

But.

There is a certain fire reserved for those who mislead, harass, and abuse others in the name of the Torah, worshipping their ego and claiming divine blessing.

That fire awaits not every man, not every rabbi, but those rabbis whose words and actions profane the Torah.

The profaning of the Name is too great to bear, the wicked must be cut back down to size not for their punishment but to correct in the minds of all witnesses the distortion of truth, love, and reality that the wicked caused in the normalization of their wickedness.

For years and years, Yosef Mizrachi has spread hate and ignorance, making himself into a substitute for God. The public must awaken: he and people like him are not gods but men, and lowly men at that.

I use insulting terms in regards to Mizrachi not to gratify my own ego or to “punish” him, even – but to send a message to anyone and everyone I can that the his teachings and behavior, and those of everyone like him, do not represent Torah in any way but are in fact reprehensible and debased and deserving of calumny.

May God grant us the wisdom to discern between day and night.

What Mamdani Could Have Said

“My dearly beloved fellow New Yorkers,

It’s an honor and privilege to not only be one of you but to fight for this opportunity to represent and lead you – all of you.

New York is a city that is strong because of its diversity, not just in terms of of culture – although we’ve been blessed with generations of immigrants who have helped make this city the unique mosaic of humanity that it is – but in terms of opinion.

New Yorkers pride themselves in taking an educated interest in the affairs of not just this dynamic city but of the whole world, including the countries from which many New Yorkers – or their parents, or their grandparents – proudly hail.

New Yorkers pride themselves in having passionate opinions and are never afraid to voice their opinions, even when in disagreement with the establishment, the consensus, or their neighbors.

This attitude creates an irreplaceable common culture of free inquiry, open discussion, and constructive criticism that permeates every project, every initiative, and every organization in this great city.

We would be fools not to recognize not just the necessity but the beauty of this diversity of opinion in making New York, our shared home, the unique treasure it is.

Right now, however, not all New Yorkers are feeling like New York is still their home.

Jewish New Yorkers in particular, who have lived and served in our community for centuries, are experiencing not just harassment but violence, tragically at the hands of their fellow New Yorkers, at unprecedented levels in New York history. Too many Jewish New Yorkers have personally been attacked by thugs hiding behind their personal opinions and political ideologies. In the name of criticizing the state of Israel – which, as you know, I’ll be the first to criticize but nevertheless millions of Jewish New Yorkers support for legitimate reasons that I’ll be the first to admit have nothing to do with Palestinians – synagogues, schools, and community centers have become targets for hate.

Here.

In New York City.

Our New York.

My friends, this situation – like so many other highly problematic aspects of the status quo – simply can’t be allowed to continue.

Vandalism, intimidation, harassment, assault, and all other forms of deplorable violence, even when disguised and justified as “political activism,” have no place in our city. Period.

The free and passionate expression of differences of opinion in our city depends on accepting this fact.

As mayor, it will be among my top priorities not only to implement policies that restore economic justice to a city struggling under the heavy burdens of rising costs, unemployment, and corporate monopolization, but that protect each and every community that comprises the beautifully diverse tapestry of our city – that make sure every New Yorker knows that they are not just safe but respected.

I want Jewish New Yorkers to know that I will work for them just as hard as I will work for every other New Yorker.

That their safety – their contribution, their presence – is valued just as much as every other New Yorker’s.

I want to invite all New Yorkers to join me in this mission – to make New York an affordable, safe home for all New Yorkers.

Together, we can make it happen.

Next question, please.”

– what Mamdani could have said 🤷