Imagine God not as a benign force infusing the universe with love and sustaining it with mercy, and not as a stern judge smiting sinners from on high with his cosmic zap-gun, but as a grandfatherly figure, kind but, truth be told, somewhat out of it, sitting in a corner, tolerant of the various paths his children have chosen.
In 1987, exactly a quarter-century ago, the appearance of a work of Jewish history caused a stir. For one thing, the author was not Jewish; for another, the book was unashamedly supportive of the State of Israel, which even then was enough to provoke hostility, especially on the Left.
A translator stands between two languages and between the two worlds that the languages represent. If he does his job well, he may belong in neither place. Such was the fate of Samuel Koteliansky, an emigré Russian Jew who translated Chekhov, befriended D.H. Lawrence and Katherine Mansfield, and circulated on the fringes of the Bloomsbury group.
Johnson, Livingstone.
London—Europe's biggest city, with 5.8 million eligible voters—goes to the polls on May 3rd to elect a mayor. Like any big city mayoral campaign, the contest will revolve mainly around local issues. But the race also has the potential to return a vitriolic anti-Zionist to City Hall.
Aryeh Tepper
At a Yemenite synagogue in Jerusalem, a group of men sit down at 5:30 every Saturday morning to study the weekly Torah portion. The custom is hardly extraordinary; but the curriculum is.
Elhanan Yakira, professor of philosophy at the Hebrew University of Jerusalem, has all the credentials of a man of the Israeli Left: born and raised in Tel Aviv as a Zionist and socialist , a lifelong secular Jew, an opponent of West Bank settlements, an advocate of government intervention in economic policy. Yet many of his colleagues on the Left denounce him as a right-winger and a traitor.
Aryeh Tepper
The stagnation of Jewish tradition is hardly a new story. In a sense, it's a modern Jewish trope. In the 19th century, both the Reform and Conservative movements emerged as responses to this perceived atrophy. Leading Orthodox rabbis, some of whom agreed with the reformers' critique, devised their own attempts to revive the tradition—if, naturally, along more traditionalist lines. Unfortunately, none succeeded in arresting the decline.
On the way to work from his home in south London, Dr. Irving Finkel often finds himself sitting on a bus reading the Hebrew Bible while surrounded by black church ladies studying their Bibles. "If they only knew what I was thinking," he muses.
Unlike his fellow passengers, what the Assistant Keeper of Ancient Mesopotamian Inscriptions at the British Museum is thinking is that the Bible is not the literal word of God, but that it was crystallized during the sixth-century B.C.E. Babylonian exile by a displaced people from Judea who had lost their country, whose deity was invisible, abstract, and unforgiving, and whose monotheism had gone wobbly. Their decision to create "scripture," something that had never before been attempted, saved the refugees' civilization and enshrined their religious identity. The result was Judaism.
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