Korach's Attempt at Social Reform

Dear Readers,

"וַיִּקָּהֲלוּ עַל-מֹשֶׁה וְעַל-אַהֲרֹן, וַיֹּאמְרוּ אֲלֵהֶם רַב-לָכֶם--כִּי כָל-הָעֵדָה כֻּלָּם קְדֹשִׁים, וּבְתוֹכָם ה'; וּמַדּוּעַ תִּתְנַשְּׂאוּ, עַל-קְהַל ה."
במדבר, קרח, פרק ט’ז, פסוק ג

"And they assembled themselves together against Moses and against Aaron, and said unto them: 'Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them; wherefore then lift ye up yourselves above the assembly of the LORD?"
Numbers 16:3

This does not sound like such an outrageous observation on the part of Korach and company. Your major three people currently in the community of these wanderers are the sibling offspring of Amram, Miriam as leader of the women, Aaron as high priest, and Moses himself as the leader on high. However, this was the first volley against this establishment. Moses proposes a trial by fire by which all of them, including Korach and Aaron, give a sacrifice to the Almighty and whoever's is accepted is the high priest.

There are many commentators who put a negative slant on the word "וַיִּקָּהֲלוּ". It could also be interpreted as "they flocked unto Moses and unto Aaron", the language of קהל is used in modern times to denote a congregation or a synogogue. This language may actually be language of submission. So why is Korah considered a sinner?

" וַיְדַבֵּר אֶל-הָעֵדָה לֵאמֹר, סוּרוּ נָא מֵעַל אָהֳלֵי הָאֲנָשִׁים הָרְשָׁעִים הָאֵלֶּה, וְאַל-תִּגְּעוּ, בְּכָל-אֲשֶׁר לָהֶם: פֶּן-תִּסָּפוּ, בְּכָל-חַטֹּאתָם."
במדבר, קרח, פרק ט’ז, פסוק כ’ו

"And he spoke unto the congregation, saying: 'Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be swept away in all their sins.'"
Numbers 16:26

It is good to note that the last word there is in the plural. Rebellion is not even one sin, much less multiple. I propose that he was over on the following:

"לֹא תַחְמֹד, בֵּית רֵעֶךָ; {ס} לֹא-תַחְמֹד אֵשֶׁת רֵעֶךָ, וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ, וְכֹל, אֲשֶׁר לְרֵעֶךָ. {פ}"
שמות, יתרו, פרק כ, פסוק י'ג

"Thou shalt not covet thy neighbour's house; {S} thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour's. {P}"
Exodus 20:13 (The Tenth Commandment)

That commandment is juxtaposed with the source for respecting your superiors:

" כַּבֵּד אֶת-אָבִיךָ, וְאֶת-אִמֶּךָ--לְמַעַן, יַאֲרִכוּן יָמֶיךָ, עַל הָאֲדָמָה, אֲשֶׁר-יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ. {ס}"
שמות, יתרו, פרק כ, פסוק י'א

"Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee. {S}"
Exodus 20:11 (The Fifth Commandment)

There is an expression in Judaism. Your parents bring you into the present world while your teachers and rabbis will bring you into the world to come. Therefore Korach was over on the fifth commandment as well.

Having broken two of the Ten Commandments in the name of social reform, we begin to think that Korach's motives were not as pure as a revolutionary. Korach was of a very stately position in the congregation. In fact, the verse (Numbers 16:2) describes then as "נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד, אַנְשֵׁי-שֵׁם.", princes of the congregation and men of renown. These rebels were next in like for the leadership positions and felt that they were passed up by God from their proper place. It was ambition that was their fault, not the desire for social reform. To rebel is not a crime, to question is not a crime, to seek ambitiously for one's own gain with a certain disregard for the result is a crime. This is why Korach was buried alive, a disrespect for authority and an ambition to match it.

-Marc Kolb

Israel and the New Testament, An Apology

Dear Readers,

I would like to address the criticism I had received in the past couple of days. There are two particular areas that trouble certain commenters. Those two areas are my usage of the New Testament and my disregard of Zionistic ideals. Let me attempt to put to rest these insinuations.

The first of these I would like to deal with is my usage of the New Testament. I do not treat the New Testament with the reverence due to a holy book, but I do believe that there is something to be gained fro its pages. To know the ethics of another is to better understand them. Of the religions of the world, one of the most common is the Christian faith based on this anthology of books. These books make certain observations on the Jewish community that we cannot dismiss as easily as my critics would like. The Jews are portrayed in a certain way consistent with the mentality that we have now. I used these observations as an historical observation (even if it is biased) on the Jews of the second temple era. According to some of my critics, it was comparable to the usage of the Protocols of the Elders of Zion. Now the major difference between these two works is that one's protagonist is actually confirmed by an outside source (Flavius Josephus) while the other is propaganda and completely fabricated. We live in a place where Christians of all types are the majority, I am just surprised at my critics unwillingness to learn the psychological, sociological, ethical, and religious mindset of the local majority. This isn't liberal mumbo jumbo, but in order to ascertain how to deal with the outside world, we must familiarize ourselves with it. Before my critics condemn me for even knowing the New Testament, they should read it themselves and invest some time in learning the ways of the outside world. It will stregnthen their faiths and give them a sense of what Gentiles are all about.

As for my Zionists, allow me to quote what I said in a previous post:

"Israel is good, it should be our headquarters, but not our end-all be-all."
-Marc Kolb, Modern Orthodox Jewish Social and Religious Reform, Joshua's Revolution and Isiah's Light Unto the Nations

I agree that Israel should be our headquarters, but I also repeat that we are not a world rendered unto ourselves. We do have a mission to complete and that mission heavily involves the Diaspora, which probably encompasses the whole of the Earth. Again, Israel is important and far be it from me to deny that importance, but it is just not relevant to the social reform of the Jewish community. Great, a bunch of American Jews move to Israel, we will still have the same problem there that we have here. Israel is a focal point for our goal, not to be mistaken for the goal itself.

And so, dear critics, I hope this has satisfied your enquiries.

-Marc Kolb

Israel and the New Testament, An Apology

Dear Readers,

I would like to address the criticism I had received in the past couple of days. There are two particular areas that trouble certain commenters. Those two areas are my usage of the New Testament and my disregard of Zionistic ideals. Let me attempt to put to rest these insinuations.

The first of these I would like to deal with is my usage of the New Testament. I do not treat the New Testament with the reverence due to a holy book, but I do believe that there is something to be gained fro its pages. To know the ethics of another is to better understand them. Of the religions of the world, one of the most common is the Christian faith based on this anthology of books. These books make certain observations on the Jewish community that we cannot dismiss as easily as my critics would like. The Jews are portrayed in a certain way consistent with the mentality that we have now. I used these observations as an historical observation (even if it is biased) on the Jews of the second temple era. According to some of my critics, it was comparable to the usage of the Protocols of the Elders of Zion. Now the major difference between these two works is that one's protagonist is actually confirmed by an outside source (Flavius Josephus) while the other is propaganda and completely fabricated. We live in a place where Christians of all types are the majority, I am just surprised at my critics unwillingness to learn the psychological, sociological, ethical, and religious mindset of the local majority. This isn't liberal mumbo jumbo, but in order to ascertain how to deal with the outside world, we must familiarize ourselves with it. Before my critics condemn me for even knowing the New Testament, they should read it themselves and invest some time in learning the ways of the outside world. It will stregnthen their faiths and give them a sense of what Gentiles are all about.

As for my Zionists, allow me to quote what I said in a previous post:

"Israel is good, it should be our headquarters, but not our end-all be-all."
-Marc Kolb, Modern Orthodox Jewish Social and Religious Reform, Joshua's Revolution and Isiah's Light Unto the Nations

I agree that Israel should be our headquarters, but I also repeat that we are not a world rendered unto ourselves. We do have a mission to complete and that mission heavily involves the Diaspora, which probably encompasses the whole of the Earth. Again, Israel is important and far be it from me to deny that importance, but it is just not relevant to the social reform of the Jewish community. Great, a bunch of American Jews move to Israel, we will still have the same problem there that we have here. Israel is a focal point for our goal, not to be mistaken for the goal itself.

And so, dear critics, I hope this has satisfied your enquiries.

-Marc Kolb

Postmodern Orthodoxy

Dear Readers,

I have a special treat for you today. I recieved a letter from my good friend about the blog and he decided to write to me about his take on the issue of Jewish unity in these days of theological strife.

----------------
Marc,

Your blog is quite interesting. I was wondering if you wanted to share it as you
mentioned in your facebook group. So, I included a potential post as an
attachment. Look through it and let me know what you think.

All the Best,
Kevin
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And now for that attached potential post.

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While the Oracle continues to write about the injustices present in the modern orthodox community, I would like to explore the philosophical issues that lie at the basis that is modern orthodoxy as well as examine why in certain spheres of our community the will to be both Modern and Orthodox has veered off course, to perhaps something that could be described as neither Modern nor Orthodox.

To understand Modern Orthodoxy, we must deconstruct the binary “modern orthodoxy” and understand the basis of how that binary, when the movement was begun, was intended to function.

Modernism is a movement that is associated with the enlightenment, which separated scientific from religious inquiry, artistic practice from being realistic, and politically, that which brought about democracy. It is a movement breaking with the then current tradition in the arts and sciences. It is most associated with the new secular philosophies that espoused the 1700’s and 1800’s that concerned themselves with new modes of thought deemed necessary for a world whose technological advancement and progression was and still is at a high.

Orthodoxy a significantly older term taken from Greek, which roughly means “correct worship”, “Correct Doctrine,” or perhaps better understood as having proper belief. Within context it comes to mean that we should not alter our beliefs and practices to suit the times. Rather, the doctrine that is orthodoxy requires us to uphold our laws and faith to the highest level. Under no circumstances are we to lower the bar to meet the needs and pressures of society.

Modernism and Orthodoxy represent a contradiction; they are an overlap in spheres of interest: we should integrate ourselves with the philosophies and practices of the modern society without loosing our grasp on Torah Judaism. Thus to be Modern Orthodox is to walk a fine line--- to walk between two worlds, one being the Jewish people, the other the greater human race.

It is important to ask when considering our community is whether we truly embrace the conflict of interest that is modern orthodoxy. (Note that I say that we should embrace and not resolve the conflict.) I bring forth this inquiry because observations of mine oft seem to bring forth that many of the peoples who fall under the modern orthodox rubric seem out of touch with our contemporary world.

At this point I would like to suggest that Modernism, while certainly a philosophy in existence today, is no longer contemporary, as it vies for acceptance in competition with the newer, contemporary Postmodernism. Postmodernism rejects the progressive philosophy of inquiry and progress that was present in modernism, bringing about a great deal of skepticism about the nature of the truth. If Modernism is no longer a contemporary philosophy, than perhaps being a Modern Orthodox Jew is no longer enough in what has become a postmodern world.

In the administration of religious institutions such as Yeshiva University, Modern Orthodoxy has been pushed aside in favor of more stringent orthodoxies. While there are many different causes that such a shift could be attributed to, I would like to focus on what I believe is the key philosophical reason: Since Modernism is no longer a contemporary philosophy, by embracing it, we are embracing a secular past that is far easier to integrate into our faith, than the world’s current postmodern present.

Being Modern Orthodox is no longer enough. If one of the key principles of our Judaism is to engage in Tikkun Olam, improving the world, then Jews must engage with secular society to a high degree. To engage in contemporary society, we must not be Modern Orthodox, but what I will call “Postmodern Orthodox”.

What does it mean to be Postmodern Orthodox? How can Modern Orthodoxy be transformed in to something stronger and more dynamic than what it is today? For that, stay tuned!

-Kevin Peters
----------------

This is a very pertient point. Perhaps Postmodern Orthodoxy may reach fruition and enhance the current Modern Orthodoxy. I guess we'll just have to stay tuned, as Kevin said.

-Marc Kolb

Building Fences vs. Building Walls

Dear Reader,

This is an addendum to "The World's a Stage and We Are All Hams"

"אֵ֣ת כָּל־הַדָּבָ֗ר אֲשֶׁ֤ר אָֽנֹכִי֙ מְצַוֶּ֣ה אֶתְכֶ֔ם אֹת֥וֹ תִשְׁמְר֖וּ לַֽעֲשׂ֑וֹת לֹֽא־תֹסֵ֣ף עָלָ֔יו וְלֹ֥א תִגְרַ֖ע מִמֶּֽנּוּ׃"
"All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it."
Deuteronomy 13:1

".הוא היה אומר, כל שרוח הברייות נוחה הימנו, רוח המקום נוחה הימנו; אין רוח הברייות נוחה הימנו, אין רוח המקום נוחה הימנו."
"He would also say: One who is pleasing to his fellow men, is pleasing to God. But one who is not pleasing to his fellow men, is not pleasing to God."
Avot 3:10

There is a common concept in Orthodoxy today that observers in many places can observe. The Jewish community is a very insulated community where each member tries to become God's favorite by creating fences and safeguards to prevent transgression. These safeguards are called חמרות, Chumrot in Hebrew. The gravity of each of these particular safeguards vary, but this is still a method of 'keeping up with the Jones". Observations within the Jewish community show a marked rightward movement towards the more religious, but with the same beliefs. If the belief is the same, why shouldn't the observence? We serve the same God in the same way, why should we take on extra difficulties?

-Marc Kolb

Barabbas, Man, Myth, or Mussar

Dear Readers,

I may bring to light the wrongdoings of the Jewish community and the need to fix it, but we are not the only ones out there, so to speak. Tikkun olam starts with us and this is a success story. It is a Rabbi working hard to fix the society of Tiberias, a city in northern Israel. The foundation is called: "The Maimonides Heritage Center" and is based next to the grave of its namesake. The works of this center are admirable. They attend to the poor, destitute, and homeless of Tiberias. It is very important to see Jews helping other Jews because while it does immediate repair to the community, the inspirational influence of such a project is amazing. The world will see and they will see that Jews are generous and, more than that, concerned with the wellbeing of others. If you would like to explore this center, you can visit on the web at http://www.maimonidesheritage.org/ and click around. That same inspirational Rabbi Yamin Levy of the previous post is involved in this important and admirable endeavor.

I thought of this while discussing YU with my friend, Avi. Avi stated that an easy path to leaving the faith of God is to have a good look around and see what God's chosen people are doing. Faith is a very fragile thing and society reflects that. A strong society will, in turn, have strong faith while a weak society will have a weak faith or worse, a falsified deluded faith. The way Judaism is now, it is a race to God. Those that know that they can't out-pray and out-learn those that can are at a very severe disadvantage because, generally speaking, the Jewish community does not help others up unless there is a benefit involving them.

"All of Israel is responsible for one another."
-Babylonian Talmud, Tractate Shavuot, 39a

"Do unto others as you would have them do to you"
-Luke, 6:31

It is up to the entire community to be responsible for its social wellbeing. The statement of the Talmud does not give use liscence to be nosy and yenta-like, as some may interpret. We have but do good to people. The New Testament is a good way to look at ourselves through a man who tried to revolutionize judaism: Jesus. Granted that the books are not written by him, they do contain a great deal of the life of Jesus. The New Testament, according to some Christian traditions, supercedes the Old Testament. To them, this restatement of an ethic is very telling. It means that this is an ethic they thought was important enough to repeat in Luke, particularly if the Jews of the time were as inconsiderate as today.

"Now at that feast the governor was wont to release unto the people a prisoner, whom they would. And they had then a notable prisoner, called Barabbas. Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? For he knew that for envy they had delivered him. When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified."
-Matthew 27:15-23

When I first heard the story of Barabbas, I was in shock. Jew could not be so callous to their own. After living in the Jewish community for the duration of my existence, I can now better understand the observation that was made about Jews in this passage. Jesus is of a different sect than the mainstream. Perhaps he was an essene. Perhaps he just liked to commune with nature. In any case, Jew or no Jew, Jesus tried to introduce doctrine into our belief system and this alone would reward him with the death he got at the hands of the Romans.

-Marc Kolb

The World's a Stage and We Are All Hams

Dear Reader,

One of the major problems I have observed in Jewish society today is the tendency of Jews to cheat other Jews. In a societal race where the only winners are the ones who pray the longest and most enthusiastically, competitive religion arises. Jews compete against other Jews for "Yichus", roughly translated as a concept of social and religious standing based on your bloodline, and piety. Charity becomes a competition where the person who gives the most is the most honored. They have dinners in their names to promote the unselfish deed of giving charity.

"Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: that thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly."
-Matthew, 6:1-4

An observation of the Jesus of Matthew's Gospel on the Jewish community strikes a true chord today. Our synogogues are named for people. Our schools are named after loved ones of families that donate immense amounts of money. They do this publically, as Jesus said, and they essentially 'sound a trumpet' when they have honorary dinners. In this respect, we are a lot like the Jews of the Second Temple.

Religious observance also became a contest. Swaying and enthusiasm during prayers, which should usually be very personal meetings between each of us and God, is very apparent. Those who have the trendy tzitzit, fringes, and phlacteries are those that are believed to be the closest to God. I observed at the SOY Seforim Sale at Yeshiva University male students buying incredibly complex books and volumous sets of the Babylonian Talmud. This is pretty commonly known as a mating ritual in the Jewish world. The bigger the set of Babylonian Talmud one gets, the better person they are. Possesions and appearances become the primary mode of courtship in the Jewish community. Jesus made a very true observation about his Jewish community when Matthew wrote that he said:

"But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments"
-Matthew, 23:5

This hierarchy based on appearances is not the revolution in humanity that God wished to inspire. Courting and marriage based on outer religiousness is wrong but will not stop because the community feels that that is the true path to the Almighty, a building of "Yichus" based on outer appearances and bloodlines. We are not a caste system, but we certainly have the mentality for it. We have gone a long way in the wrong direction since Moses and Joshua's glorious revolution establishing a meritocracy. Earning is a new concept to the youth of the new Jewish community.

Learning is a process everyone should go through. I am not disinclined to sit and learn the Torah or Jewish Law. I was sitting in one of my classes one day and my Rabbi said something that struck me as strange. He stated that we must learn at least eight hours a day in order to please the Almighty. We inquired about making a living in order to support a family, as per the commandment of multiplying in Genesis. He stated that there was always the Sabbath by which you learn eight hours, you sleep eight hours, and you spend eight hours with your family as opposed to making a living. This is a highly disfunctional family unit, where as I responded with the following verse from the final blessings of Moses to the Tribes of Israel:

"And of Zeb'ulun he said, Rejoice, Zeb'ulun, in thy going out; and, Is'sachar, in thy tents. They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas and of treasures hid in the sand."
-Deuteronomy, 33:18-19

This states that one can go to work in order to allow another, such as your children, to learn. Zebulun supported Issachar in learning by going out and making a living for them. Around the country there are establish kollels by which people are supported to do nothing but learn all day. As I said before, I am not disinclined to learn, but supporting people to learn is defeating the purpose.

"Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you, for to do them, that ye may live, and go in and possess the land which the LORD God of your fathers giveth you."
Deuteronomy, 4:1

We are supposed to live by the law, not be consumed by the study of it. If we were meant to do nothing but sit and learn, practical books, such as the Mishnah Berurah or Code of Jewish Law, would not exist. Theology does not require a think-tank to innovate ideas, the divine idea has already been expressed in text. But this is still a mark of distinction and learning should be done openly and often. When you are in a busy elevator, don't let that intimidate you. Whip out a theological book and make use of that time in order to show people just how devoted to God you are.

The social division between those that worship God and respect man, and those that worship the worship of God.

-Marc Kolb

Ethics of Yeshiva University, Part II

Dear Reader,

First a quick reposting of one of my group posts on the Center for the Jewish Future:

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The Center for the Jewish Future (CJF) claims that they are, in the words of Rabbi Brandler:

"For more than a century, Yeshiva University has promoted scholarship and activism to enrich American Jewish Orthodoxy in changing times and a rapidly evolving world. Now, with the launch of the Center for the Jewish Future, the university unifies its multifaceted efforts to shape and impact the Jewish future. The Center will harness the intellect, passion and compassion of our students, faculty and staff -- along with that of the extended community -- into a comprehensive series of initiatives that better enable us to articulate a vision for the future and work together to make it a reality."

Now, in this description, it already says how YU promotes scholarship and activism. Before the CJF was established, Torah Tours existed, as did various unified Jewish educational councils such as the Board of Jewish Education (As I'm sure some of you have taken the infamous BJEs in 7th or 8th grade). So why the CJF?

Unification is a funny concept. It is sometimes good and it is sometimes bad. On the very same page as this grand unification, it shows the subdivisions of the CJF:

The Center's seven divisions will focus on the following areas of Jewish life and education:

Supporting Rabbis, Partnering with Communities - Senior Scholar, Director: Rabbi Jacob J. Schacter
Developing the Next Generation of Rabbis - Directors: Rabbi Ronald Schwarzberg and Rabbi Marc Penner
Enriching Community - Director: Rabbi Ari Rockoff
Enhancing Jewish Day Schools - Director: Rabbi David Israel
Inspiring New Leaders - Director: Rabbi Moshe Bellows, Esq.
Embracing Challenges, Finding Solutions - Director: Rabbi Josh Joseph
Beren Campus Programming - Director: Dr. Susan Hornstein

A unified front with seven divisions, each with its own purpose. Each of these subdivisions are under different heads and seem to be, in practice, autonomous of each other. How is unity achieved through this? The divisions also strike me as odd. The most striking example is the Beren Campus Programming. I passed by the CJF office on the Beren Campus, and I'm not quite sure why there should be that seventh division. Why isn't there a Wilf Campus Programming? Are men and women truely equal in the eyes of the CJF? Enhancing Jewish Day Schools? We already have at least a dozen organizations from ATID to the BJE that do that. What distinguishes the CJF?

If anyone has any ideas as per whether they believe the CJF is a lame duck or an active participant in Tikkun Olam, go for a post.

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That post having been said, it is interesting to observe that Yeshiva University redoes a great many of their programs due to the failure of others. The James Striars School has faded out in favor of a more strict program called Mechina. Constant restructurization is not always good. The advisement center moved. The health center moved. The counciling center moved. Why the constant rennovation? Is this a good use of funds? Only time will tell.

-Marc Kolb

Joshua's Revolution and Isiah's Light Unto the Nations

Dear Reader,

One of the latest movements in Judaism is the Aliyah movement. People, by the thousands, are picking themselves up and moving to Israel. There are many incentives to moving to Israel. If you go to Yeshiva University and then make Aliyah, after two years they will pay off some of your loans for you. If one pledges to move to Israel, the government supports him with college tuition and a place to live. It seems to be truely better than anyone has ever hoped or dreamed: go to the Holyland and get a hefty incentive to do so.

I would just like to share some thoughts about it. We are not on an Island. Israel is good, it should be our headquarters, but not our end-all be-all. It says in Isiah 42:6, "I, the Lord, Have Called you in Righteousness, and Will Hold your hand and Keep you. And I Will Establish you as a Covenant of the people, for a Light unto the nations." This implies that we should interact with other nations. Setting an example for other nations to follow would be the ideal according to the Torah. If we all live in one rather small country, the Jewish world presence would be greatly diminished. The world needs Jews, not just Israel.

In Isiah 60:2-3, he prophecizes, "For behold, darkness shall cover the earth, and a thick darkness the nations. But G-d Will Shine upon you. Nations shall then go by your Light and kings by your radiant illumination." How can a concentrated light as Israel illuminate the nations without support from emmisaries in the Diaspora. We are supposed to be teaching the nation a greater ethic and a great purpose. We cannot do that if we all move to Israel, there must be some left behind to act as those inspirational teachers bringing light to the darkness that is reality. Interaction between gentiles and Jews will allow us to set that example. Leading is not something you can telecommute from Haifa for.

I know I used the Book of Joshua last post, but here's another concept: heraldng the revolution in society. Joshua and the nation of Israel 'modernized' the land of Canaan. Joshua succussfully conquered the land while taking in those who were weak. Even the deception of the Gideonites (the Gideonites misrepresented themselves as far-off traders in order to make an advantageous treaty with the nation of Israel, as a result, when the deception was discovered, they were allowed to live and work for the nation of Israel rather than perish for their deception) could not hold him back from this glorious revolution. The great equalizer was that any man, woman, or child who wished to join this newly triumphant meritocracy could.

In Jonah, God sends Jonah to request repentence of a gentile city. This sounds a bit odd in the context of jewish egocentricity, but the truth of the matter is that it is up to us to be that light that Isiah talked about. By arguing amongst each other and giving each other the short end of the stick, we are showing the nations that Judaism is about the success of the individual regardless of the community. This is wrong. We are not an island, we must interact with others.

Shakespeare's impression of Jewish interaction is simply stated:

"I will buy with you, sell with you, talk with you,
walk with you, and so following, but I will not eat
with you, drink with you, nor pray with you."
-Shylock, Merchant of Venice, Act I, Scene III

The limitations on Jewish interactions with gentiles is already limited by the Torah. Moving away from the world of gentiles hurts the little interaction we do have with them. How can we all be a light unto the nations if we withdraw ourselves from the gentile world?

-Marc Kolb

Rahab and The Society of Jericho

Dear Reader,

I would first like to thank Rabbi Yamin Levy for teaching me the Book of Joshua and for teaching me that the Bible is not an antiquated reference book of theology, but a living testament to the Divine.

One of the first stories in the Book of Joshua, is the story of the spies. Joshua sent both his spies to do reconnaissance on the city of Jericho. Where was the first place they decided to gather information? A house of ill repute, a brothel (the word in Hebrew is Zona, Joshua 2:1, so let's not kid ourselves about her profession), run by a woman named Rahab.

The nation of Israel was coming into Canaan. The natives were quaking as their invader approached, but the invader was coming with a quest. This quest was a revolution. Equality and an opportunity to worship the One and True. Join and you will be fully integrated into Israel. Leave, and a pursuit will not ensue. These were the laws of the conquest of Canaan. Israel, a meritocracy where men are judged not by their standing, but by their deeds. Wicked men, regardless of lineage (Korach as an example, a prestigious and powerful Levite, swallowed up for rebelling against the meritocracy of Moses) are punished while the good flourish. It is a utopia that is sweeping the land.

Jericho was scared. This nation had just left Egypt a short forty years ago in nothing short of a miraculous exodus. They defeated Sichon the Emorite and the Amalekites. These desert nomads were no pushover, especially for a sedentary city with no especially powerful army. They run a traditional Canaanite city: society is ruled by the people with power regardless of merit. Rahab, as an outcast, is forced into prostitution (let's face it, no woman wants to be a prostitute) on the fringes of society. Society rejected her, and so she rejected her society. One usually asks how Rahab would betray her city to enemies of its people, but now it becomes understandable.

A society that rejects its own constituents is not a society to be in. That is the message of Rahab.

-Marc Kolb