Gil Re: ADL’s response – I mean, what are you gonna do, call Elon Musk a Nazi on Inauguration Day?
Who knows what Musk meant to do – we saw what we saw. But you gotta know when to have a little grace, and I don’t see why the ADL should’ve responded differently.
The afternoon light poured through the window like the universe’s shrug—a lukewarm reminder that existence was still ongoing. A ginger cat, who had once declared himself the ruler of a forgotten kingdom in a dream, lay sprawled across two humans. The humans, wrapped in layers of blankets and millennial ennui, were half-asleep but fully awake in the existential sense.
“Do you think the cat knows we’re imposters?” murmured the one with glasses, his gaze shifting between the cat and the faded pastoral painting on the wall. The painting depicted a scene so idyllic it felt like propaganda for a reality that never existed.
“The cat knows everything,” replied the one with the nose ring, her eyes half-lidded in an eternal state of dreaming and not-dreaming. “He’s like Schrodinger’s influencer. Both authentic and not.”
The cat stretched, its claws momentarily gripping the blanket as if to assert dominance over their shared microcosm. “Perhaps,” it seemed to say, “I am the last real thing in this room.”
The painting loomed above them like a portal to an alternate dimension where people had their lives together, or at least their barns. A sudden thought occurred to the glasses-wearer: “What if we’re just characters in a story someone’s writing to make sense of their own insignificance?”
The one with the nose ring snorted. “Obviously. But we’re Millennials, so we’re self-aware characters. That’s, like, our brand.”
The room held its breath. The ginger cat yawned—a statement of cosmic indifference or profound agreement, it was impossible to tell. Outside, the world continued its futile pirouette, spinning toward a tomorrow no one had really asked for.
“Do you think the painting is judging us?” asked the glasses-wearer.
“It’s probably jealous we don’t have to pretend to churn butter,” the nose-ring wearer quipped, her voice a mix of irony and melancholy, as if butter-churning might solve all their problems if only they tried.
The cat stared at the painting, then back at them. Its green eyes gleamed with a wisdom that transcended the narrative. “Your ancestors churned butter, and now you churn content,” it seemed to whisper. Or maybe that was just the collective guilt of generations who traded pitchforks for hashtags.
The blanket felt heavier. Or maybe it was the weight of existence, the ineffable gravity of being alive in a timeline where everything mattered and nothing did. The glasses-wearer adjusted his frames, not to see better but to feel like he was doing something.
“Should we… go outside?” he ventured.
The one with the nose ring shook her head slowly. “Nah. Outside’s just more capitalism.”
The cat stretched again, its body forming the shape of infinity. It settled back into their laps, a warm anchor in a sea of irony and doubt.
And so they stayed, trapped but free, alive but questioning, staring at a painting that may or may not have been mocking them. Above it all, the universe scrolled on, endlessly refreshing itself, hoping for a like.
(Prompt: “Please write a philosophical, surreal, and Millennial gen level ironic story about us”)
I wrote a big long post about how aspects of this deal just don’t sit right with me, as I watch it unfold.
Deleted it.
Trying this approach instead: Given that This Is The Deal – what do we do after the exchange? What is the plan? Elections? Investigations? Strategy for finally dealing with Hamas?
Or return to October 6?
In moments like this, fear surges. The imagination runs wild. Defense mechanisms kick in. But we need to keep our collective eye on the prize: Change.
A New Deal for Israel.
The war in Gaza failed.
Hamas is still active, funded, armed, in power, and well-liked abroad.
Now can we have a strategy plz?
+ Elections
k thnx
At the beginning, I supported the war, with many doubts and reservations, because despite the perceived downside, repercussions, and moral quandary, it seemed like the least wrong move to make in a situation that demanded action.
Now, I support the deal, with many doubts and reservations, because despite the perceived downside, repercussions, and moral quandary, it seems like the least wrong move to make in a situation that once again demands action.
Purity of conscience is not a gift of this world order. We have to be willing to make moves when the hour calls for it even if none of them seem ideal, and we have to be willing to change and adapt when the hour calls for it even if we’re not entirely sure of what the change means.
מעשה אבות סימן לבנים
The Horizontal Society: Lessons for an Ashkenazi Audience
R. José Faur’s The Horizontal Society offers a profound exploration of Jewish philosophy and law, emphasizing the unique structure of Judaism as an egalitarian and covenantal society. For an Ashkenazi audience, this perspective is both thought-provoking and instructive. By drawing from the Sepharadi tradition and contrasting it with Ashkenazi norms, Faur’s work provides insights into law, identity, and resilience that can enrich Jewish thought and practice. This essay will explore these lessons, connecting Faur’s ideas to the lived experiences of Ashkenazi Jews and addressing the challenges and opportunities they face today.
Horizontal vs. Hierarchical Society
At the heart of Faur’s work is the idea that Judaism is a horizontal society, where authority is grounded in law and mutual responsibility rather than power or hierarchy. In contrast to hierarchical systems that concentrate power in the hands of a few, Judaism’s covenantal framework ensures that all individuals are equally bound by and protected under the Torah.
For many Ashkenazi Jews, this vision challenges familiar models of rabbinic authority. The Lithuanian yeshiva tradition, for example, often emphasizes hierarchical structures, where rabbinic leaders wield significant power over halakhic interpretation. Similarly, Hasidic dynasties center around charismatic figures whose spiritual authority shapes community life. Faur’s horizontal model, by contrast, underscores the autonomy of individuals and communities, offering a system where authority flows from the Torah itself rather than from intermediaries.
For Ashkenazi students grappling with the complexities of modern Jewish identity, this perspective can be empowering. It invites them to see themselves as active participants in the covenant, capable of engaging with Jewish law and tradition on their own terms while respecting the collective framework.
Integration of Law and Daily Life
One of Faur’s key contributions is his emphasis on the practical application of Jewish law. Sepharadi Judaism, heavily influenced by Maimonides, prioritizes clarity and accessibility in halakhic decisions. The Mishne Tora, Maimonides’ legal code, exemplifies this approach by presenting Jewish law in a systematic and comprehensible manner.
This contrasts with some Ashkenazi traditions, which often prioritize dialectical reasoning and pilpul (intense, layered analysis) in Talmudic study. While intellectually stimulating, these methods can sometimes obscure the practical application of halakha, making it less accessible to those outside the yeshiva framework.
For Ashkenazi students, Faur’s focus on practical halakha is a reminder that Jewish law is meant to be lived, not merely studied. By emphasizing clarity and relevance, the Sepharadi approach offers a model for bridging the gap between intellectual engagement and real-world practice.
Alphabetic Judaism and Literacy
Faur introduces the concept of “Alphabetic Judaism,” which highlights the centrality of textual engagement in Jewish thought. For Faur, literacy is not just a tool for understanding texts but a cornerstone of Jewish identity. The ability to read and interpret the Torah empowers individuals to participate fully in the covenantal community.
This perspective contrasts with mystical or charismatic trends, which sometimes de-emphasize textual precision. In Hasidic traditions, for example, experiential spirituality often takes precedence over rigorous textual study. By returning to the foundational importance of literacy, Faur calls on all Jews to reconnect with the Torah as a source of wisdom and guidance.
For Ashkenazi students, this emphasis on literacy can inspire a renewed commitment to Torah study as a means of personal and communal growth. It also challenges them to approach Jewish texts with the intellectual rigor and curiosity that are hallmarks of Jewish tradition.
National Memory and Unity
Faur underscores the role of the Torah and rabbinic tradition in preserving Jewish national memory, particularly under oppression. He argues that the Mishnah and Talmud serve as repositories of collective memory, enabling Jews to maintain their identity and autonomy even in the face of persecution.
For Ashkenazi Jews, this focus on national memory resonates deeply. The Ashkenazi experience of survival under European regimes, from medieval expulsions to the Holocaust, has shaped a strong sense of historical consciousness. However, Faur’s Sepharadi perspective offers a broader lens, emphasizing resilience and dignity in the face of external pressures.
By studying the Sepharadi model of unity and cohesion, Ashkenazi students can learn valuable lessons about maintaining communal identity without succumbing to factionalism or polarization.
Resistance to Anti-Semitism
Faur connects anti-Semitism to hierarchical systems that oppose Judaism’s egalitarian ethos. He argues that Jewish resistance lies in its commitment to equality and justice, which threaten systems of unchecked power.
For Ashkenazi audiences, this perspective complements their understanding of anti-Semitism in Europe, where Jews were often targeted as scapegoats under oppressive regimes. Faur’s emphasis on systemic and ideological roots of anti-Semitism broadens this understanding, encouraging students to see Jewish resilience as part of a larger struggle for human dignity.
Law as a Regulatory System
Faur presents Jewish law as a regulatory system designed to maintain balance and prevent abuses of power. Sepharadi halakha often adapts to practical realities, prioritizing communal welfare over excessive stringency.
This contrasts with some Ashkenazi practices, where stringencies (chumrot) are often seen as a mark of piety. While stringencies have their place, they can sometimes create unnecessary barriers to religious practice, particularly for those who are less observant or new to Judaism.
For Ashkenazi students, the Sepharadi emphasis on balance and accessibility can offer a more inclusive and pragmatic approach to halakha. It reminds them that the ultimate goal of Jewish law is to create a just and harmonious society.
Universalism and Inclusivity
Sepharadi Judaism, shaped by its interactions with Islamic and Christian cultures, has historically embraced a more universalist and inclusive approach to Jewish thought. This contrasts with the insularity that often characterized Ashkenazi communities in Europe, where Jews were isolated by ghettos and legal restrictions.
For Ashkenazi students, this universalism offers a powerful framework for engaging with the modern world. It encourages them to see Jewish values not as insular or exclusionary but as a source of ethical guidance for addressing global challenges.
Reclaiming Rationalism
Finally, Faur’s alignment with Maimonidean rationalism provides a counterpoint to mystical and pietistic trends in Judaism. For Ashkenazi students influenced by Hasidic spirituality or intense Talmudic dialectics, this rationalist framework offers a way to harmonize faith and reason.
By grounding Jewish law and philosophy in rational principles, Faur shows how Judaism can remain relevant and meaningful in an age of science and modernity.
Conclusion: A Shared Vision for the Future
R. José Faur’s The Horizontal Society offers profound insights that can inspire Ashkenazi audiences to rethink their approach to Jewish law, identity, and community. By emphasizing equality, practicality, and resilience, Faur draws on the best of Sepharadi tradition to address the challenges of modern Jewish life. For all readers, his work is a call to engage with Jewish texts and traditions in a way that is both intellectually rigorous and deeply relevant to the world they live in.
Based on R. José Faur’s analysis in The Horizontal Society, his work has significant theoretical and practical implications for the study and practice of the Mishne Tora, positioning it as the definitive guide to Talmudic law. These implications can be grouped into the following categories:
Theoretical Implications
1. Restoring the Centrality of Law in Jewish Life: Faur emphasizes that Judaism is not primarily a theological system but a legal and covenantal society. This framing aligns closely with the Mishne Tora, which organizes Jewish law into a clear, accessible structure. By representing the Mishne Tora as presenting the “Constitutional law” and supplementary legal decisions of the Jewish people, Faur reinforces its role as the ultimate guide to living under the Tora’s laws. This perspective rejects fragmented or overly mystical approaches to halakha, favoring the systematic and rational clarity that Maimonides provides.
2. Alphabetic Judaism and Legal Precision: Faur’s concept of “Alphabetic Judaism” underscores the importance of textual fidelity and precision, which are hallmarks of the Mishne Tora. Maimonides’ meticulous organization and reliance on linguistic clarity reflect the principles of Alphabetic Judaism. For Faur, this systematic approach contrasts with the fragmented interpretations found in mystical or polemical traditions, elevating the Mishne Tora as the benchmark for legal coherence.
3. Rejecting Hierarchic Interpretations: Faur critiques hierarchic systems that impose charismatic or authoritarian leadership on halakha. The Mishne Tora, with its egalitarian and accessible structure, exemplifies a horizontal approach to Jewish law, allowing individuals and communities to engage with the Tora directly without reliance on intermediaries or opaque traditions.
4. National Memory and Compilation: Faur highlights the importance of national memory in preserving Jewish identity. The Mishne Tora serves as a comprehensive compilation of this memory, distilling centuries of oral and written tradition into a cohesive framework. This compilation ensures that Jewish law is not subject to the whims of local custom or external influences, preserving its integrity across generations.
Practical Implications
1. Clarity and Accessibility for Legal Practice: The Mishne Tora is structured to make Talmudic law accessible to all, reducing reliance on the expansive and often esoteric discussions of the Talmud. Faur’s emphasis on accessibility aligns with Maimonides’ intent, making the Mishne Tora an indispensable tool for scholars and laypeople seeking to understand and practice Jewish law.
2. Promoting Legal Literacy: In advocating for the systematic study of the Mishne Tora, Faur’s vision encourages communities to prioritize legal literacy. This involves not only understanding the laws but also appreciating the principles and values underlying them. Such literacy empowers individuals to participate actively in halakhic discourse, fostering a more democratic and informed Jewish society.
3. Resisting Mystical and Sectarian Trends: Faur’s critique of mystical and sectarian distortions of Judaism has practical relevance for the Mishne Tora. By focusing on the Mishne Tora, communities can resist the allure of charismatic movements or esoteric practices that divert attention from the rational and ethical foundations of Jewish law.
4. Reinforcing Covenant-Based Governance: Practically, Faur’s work implies that Jewish communities should model their governance and ethical standards on the principles outlined in the Mishne Tora. This includes the Tora’s emphasis on equality before the law, justice, and limited sovereignty. The Mishne Tora serves as a guide for structuring communal life in alignment with these ideals.
5. Countering Assimilation: Faur’s emphasis on the Tora as the Constitution of the Jewish people suggests that the Mishne Tora can serve as a bulwark against assimilation. By offering a clear and comprehensive framework for Jewish life, the Mishne Tora enables communities to maintain their identity and autonomy in diverse cultural contexts.
R. José Faur’s analysis in The Horizontal Society amplifies the relevance of the Mishne Tora as the best-in-class guide to Talmudic law. Theoretically, it reinforces Maimonides’ vision of a legal system rooted in clarity, rationality, and covenantal integrity. Practically, it provides a roadmap for Jewish communities to engage with their legal tradition in ways that are egalitarian, accessible, and resistant to both internal distortions and external pressures. By aligning his vision with Maimonides’, Faur calls for a renewed commitment to the study and practice of the Mishne Tora, ensuring that Jewish law remains a living and vital force in the modern world.
The Horizontal Society by R. José Faur: An Analysis of Context, Thesis, Structure, Themes, and Implications
R. José Faur’s The Horizontal Society is a profound and nuanced exploration of Jewish philosophy, law, and identity. Published in 2010 as part of the “Emunot: Jewish Philosophy and Kabbalah” series, this work draws on Faur’s Sephardic/Maimonidean intellectual heritage and decades of teaching and scholarship. It presents a compelling argument for understanding Judaism as a radically egalitarian tradition, contrasting sharply with the hierarchical structures that dominate most human societies. Through its rigorous examination of historical, textual, and philosophical dimensions, The Horizontal Society offers both a critique of modernity and a roadmap for preserving Judaism’s unique ethos in contemporary and future contexts.
Context: A Critique of Hierarchy and Defense of Equality
Faur’s intellectual context is shaped by his background in Sephardic Judaism, with its strong emphasis on textual precision and legalism, and his critique of hierarchical power structures that undermine the egalitarian principles of the Tora. Writing against the backdrop of both modern secularism and religious fundamentalism, Faur positions Judaism as a countercultural force. He argues that the covenant at Sinai established a society governed not by power or charisma but by law and mutual accountability. This vision resonates with his critique of hierarchical systems, whether in the form of despotic regimes, anti-Semitic ideologies, or even internal Jewish movements that, in his view, compromise the egalitarian essence of Judaism.
Thesis: Judaism as a Horizontal Society
At the heart of Faur’s work is the thesis that Judaism is uniquely structured as a horizontal society. Unlike hierarchical societies where authority is concentrated in the hands of a few, Judaism is built on the principles of equality and mutual responsibility. This framework emerges from two foundational ideas: the belief that all humans are created in the image of God (tzelem Elohim) and the centrality of the covenant at Sinai, which establishes the Tora as the supreme authority. Faur emphasizes that in Judaism, authority is derived not from might but from law, creating a system where no individual or group can claim absolute power. This vision of horizontal governance, Faur contends, offers a model for ethical leadership and just society.
Structure: A Systematic Exploration
The Horizontal Society is meticulously structured into five sections, each addressing a key dimension of Faur’s argument. The first section, “The God of Israel,” explores the alphabetic nature of divine communication, emphasizing the interplay between literacy, divinity, and human agency. The second section, “The Books of Israel,” examines the Tora as a national document, contrasting it with the hierarchically framed texts of Western tradition. In “The Governance of Israel,” Faur critiques political despotism and highlights the Tora’s vision of limited sovereignty. The fourth section, “The Memory of Israel,” investigates how the Mishnah and Talmud preserved Jewish identity and autonomy under oppressive regimes. Finally, “The Folly of Israel” critiques the internal and external forces that have undermined Jewish autonomy, culminating in reflections on the Holocaust and the dangers of complacency.
Themes: Equality, Law, and Memory
The themes of The Horizontal Society are deeply interwoven with its structure, creating a cohesive narrative that spans history, philosophy, and theology. One of the central themes is the equality of all humans, grounded in the belief that every individual is created in the image of God. This theological foundation underpins Faur’s argument for a society governed by law rather than power. Another key theme is the role of law as the foundation of freedom. Faur presents the covenant at Sinai as a constitutional moment, where the Tora becomes the ultimate source of authority, ensuring justice and protecting individual rights.
A third theme is the preservation of national memory. Faur argues that the Mishnah and Talmud serve as repositories of collective memory, enabling Jews to maintain their identity and autonomy even under foreign rule. This theme is particularly relevant in the context of modernity, where the erosion of traditional structures threatens to sever communities from their historical roots.
Special Lexicon: Alphabetic Judaism and Horizontal Society
Faur introduces a specialized lexicon to articulate his vision, with terms such as “Alphabetic Judaism” and “Horizontal Society” serving as cornerstones of his argument. “Alphabetic Judaism” highlights the centrality of textual traditions in Jewish thought, contrasting with the image-based traditions of other cultures. This emphasis on literacy and textuality reflects Judaism’s commitment to intellectual engagement and moral accountability. “Horizontal Society,” meanwhile, encapsulates Faur’s vision of a society governed by equality and mutual responsibility, standing in opposition to the hierarchical structures that dominate much of human history.
Polemics: A Forceful Critique of Hierarchy
Faur does not shy away from polemics, offering a forceful critique of both external and internal challenges to Judaism’s horizontal ethos. He is particularly critical of Greek rationality, German historiography, and the Documentary Hypothesis, which he views as tools for undermining Jewish textual integrity. He also critiques charismatic leadership, arguing that it fosters dependency and undermines collective responsibility. Within the Jewish world, he condemns movements that prioritize hierarchy or mysticism over the rational and egalitarian principles of the Tora. These critiques are grounded in Faur’s commitment to preserving Judaism’s unique identity and values.
Implications for Contemporary and Future Judaism
The implications of Faur’s work are profound, both for contemporary Judaism and for broader ethical and political discourse. One of the key takeaways is the need to reclaim the covenant-based principles of governance, which emphasize justice, equality, and accountability. In an era of increasing polarization and authoritarianism, Faur’s vision of a horizontal society offers a powerful alternative to hierarchical systems.
Another important implication is the role of education in preserving Jewish identity. Faur stresses the urgency of literacy and critical thinking, warning against the dangers of complacency and intellectual stagnation. He also calls for a renewed engagement with modernity, encouraging Jewish communities to address contemporary ethical and political challenges through the lens of Tora and tradition.
Finally, Faur’s work underscores the importance of resisting assimilation. By emphasizing the unique values and institutions of Judaism, he offers a framework for navigating the complexities of modern identity while remaining rooted in tradition.
Conclusion: A Vision for Ethical Governance and Resilient Identity
The Horizontal Society is a bold and ambitious work that challenges both Jewish and non-Jewish audiences to rethink their assumptions about power, governance, and identity. Through its rigorous analysis and passionate advocacy, R. José Faur offers a vision of Judaism as a horizontal society, rooted in equality, law, and mutual responsibility. This vision is not only a critique of modernity but also a call to action, inviting readers to engage with the ethical and political dimensions of their traditions. In an age of uncertainty and division, Faur’s work stands as a testament to the enduring relevance of Jewish thought and the transformative potential of its covenantal ethos.
Would the establishment of this state have been possible without the industrial revolution?
The more I think about it, the more the watershed events of recent history that seem most impactful on the application of Talmudic law – including the rise of mass production, electricity usage, and women’s liberation (note the connection there by the way) – seem to trace their origins back to the industrial revolution.
And so the rise of the state itself – could the required resources have been marshalled and coordinated without the modern supporting infrastructure born in the wake of the industrial revolution?
The intersection of Rambam’s Guide for the Perplexed with modern science and postmodernism, especially through the lens of R. José Faur’s Homo Mysticus, opens up a range of surprising and impactful insights. Below, we outline how each of the Guide’s three sections might contribute to a mindset that critiques and engages with these paradigms:
Part I: Metaphysics and the Limits of Language
1. Critique of Modern Science:
Rambam’s focus on via negativa (negative theology) challenges the positivist overconfidence in defining reality. By emphasizing the limits of language and conceptual categories, he aligns with modern physics’ recognition of uncertainty (e.g., Heisenberg) and the unknowability of phenomena at quantum scales. This critique reminds science to remain humble before the unknown.
2. Engagement with Postmodernism:
The Guide anticipates postmodern critiques of metaphysical constructs by recognizing the fluidity and contextual nature of human understanding. Rambam’s insistence on interpreting Torah metaphorically to align with reason echoes the postmodern emphasis on interpretive pluralism while avoiding relativism by rooting interpretation in objective rationality.
3. Mindset Shift:
Part I invites readers to balance skepticism of rigid systems with the search for coherence. It nurtures a mindset that celebrates intellectual humility, making it impactful in navigating the uncertainties of contemporary scientific and philosophical discourse.
Part II: Cosmology, Divine Providence, and Philosophy of History
1. Critique of Modern Science:
Rambam’s cautious synthesis of science and faith models a way to hold competing cosmologies (creation and eternity) in tension without collapsing into dogmatism. Modern debates about cosmological origins (e.g., the Big Bang vs. multiverse theories) can benefit from his method of harmonizing empirical inquiry with metaphysical humility.
2. Engagement with Postmodernism:
The Guide offers a robust response to the postmodern fragmentation of historical narratives. Rambam sees history not as arbitrary but as teleological, with divine providence guiding humanity toward greater understanding. This perspective challenges postmodern skepticism of grand narratives while respecting the critique of anthropocentric absolutism.
3. Mindset Shift:
By connecting cosmology and ethics, Rambam reminds us that understanding the universe is inseparable from moral responsibility. This approach inspires a worldview where scientific progress must be ethically grounded, countering the postmodern tendency toward nihilism and the modern tendency toward scientism.
Part III: Ethics, Human Perfection, and Political Philosophy
1. Critique of Modern Science:
Rambam’s exploration of evil as a privation rather than a substance critiques reductionist materialism, which struggles to account for moral phenomena. His integration of intellectual and ethical perfection offers a holistic alternative to the compartmentalization of knowledge and values in modern scientific culture.
2. Engagement with Postmodernism:
The Guide critiques postmodern ethical relativism through its insistence on a universal framework of halakha as a tool for cultivating intellectual and moral virtues. At the same time, Rambam’s nuanced view of the Law as adaptable and educational resonates with postmodern calls for contextualized ethics.
3. Mindset Shift:
Part III empowers individuals to view personal and societal ethics as dynamic processes aimed at achieving intellectual and spiritual perfection. This perspective fosters a mindset of responsibility and growth, offering a hopeful critique of both the reductionism of modern science and the skepticism of postmodernism.
Integrative Impacts: R. Faur’s Contributions
R. José Faur’s Homo Mysticus emphasizes the Guide’s role in fostering a balanced human personality rooted in humility, rationality, and spirituality. Through this lens, Rambam becomes a bridge between ancient wisdom and modern critical thought:
Faur highlights the compatibility of Rambam’s rational mysticism with modern scientific awe, encouraging an integration of scientific rigor and spiritual wonder.
His reading underscores Rambam’s relevance in addressing the alienation and fragmentation of postmodernism, offering a vision of unity through intellectual and ethical refinement.
Rambam’s Guide, as interpreted by R. Faur, provides a framework for engaging modern science and postmodernism critically yet constructively. It challenges the arrogance of pure reason while affirming the pursuit of knowledge, and it critiques ethical relativism while honoring the diversity of human experience. This dual critique is deeply relevant to our fragmented, complex era, inspiring a mindset of humility, coherence, and hope.