5 comments about The Battle for God.

1. I found the book somewhat difficult to stick with. It sort of drug on for me.



2. A carefully crafted history of fundamentalism from a erudite, deep thinker. Enlightening in view of present global tensions especially.
   Norman Gage Western Australia



3. Pretty good in the first half, since it gives a lot of information about premodern religions (and also, of course, because I'm not knowledgeable enough to spot whatever factual errors there are). She doesn't tie it all together in one neat theoretical pile; but her discussion is interesting enough to camouflage that.
   
   Her distinction between mythos (narratives which are of moral value regardless of their factual accuracy) and logos (pure reason) makes sense to me, even though I question her assertion that it made sense to adherents of premodern religion.
   
   In the last half, this book weakens quite a bit: she has a strong bias in favor of moral equivalence that doesn't hold up real well after 9/11. As a result, she gives every benefit of the doubt to Islam, and is less generous to Christianity and Judaism.
   
   For example, in describing Islamic pogroms in the 1920s, she writes: "On August 24, 1929, during a period of great tension between Arabs and Zionists in Palestine, fifty-nine Jewish men, women and children had been massacred in Hebron." The reference to "great tension between Arabs and Zionists" implies moral equivalency- its not just random murder, it was just "tension" manifesting itself. And note that she doesn't say who did the massacring. I wouldn't describe this as conscious bias; to be fair, I don't think Hamas types would use the term "massacre." But nevertheless I get the sense she is trying a little too hard to be fair to the Arabs.
   
   And in describing 1980s Arab terrorism: "Surrounded by 46,000 militant Jewish settlers, the Arabs became frightened and some resorted to violence." Given that there are, oh, two dozen Arab nations surrounding Israel and trying to wipe it out, the notion that the poor terrorists became "frightened" of Israel seems hard to believe.. In addition, her grasp of Judaism (the religion with which I am most familiar) is none too sure.
   
   A couple of factual errors that I noticed:
   
   *"traditional, conservative faith ... took it for granted that reason could not demonstrate the truth of the kind of myths found in the scriptures." In fact, the Kuzari (13th c. or so) purports to demonstrate the proof of the relevation at Sinai, and thus of Judaism. (Just google "kuzari proof" for lots of arguments pro and con).
   
   *"Before a Jew attends a synagogue service, he bathes in the mikveh, a ritual bath." This may occasionally be true of Hasidim; but the notion that this is the norm for even Orthodox Jews is flat out wrong. (I have more or less regularly attended Orthodox congregations for four of the past five years, and have only heard the word "mikveh" in reference to (a) women or (b) purifying cookware and silverware).
   
   A look at the hostile reviews shows some polarization among readers. Liberal Christians and secularists seem to like this book; religious Jews, conservatives (especially Christian conservatives) and even secular hawks tend to dislike it.



4. First and foremost, in `The Battle for God', Karen Armstrong demonstrates her knowledge of religious history by chronicling the manner in which religious adherents of the three monotheisms have struggled to preserve their faith against growing challenges presented to them since the Enlightenment. In doing so, she offers an explanation on how the modern Fundamentalist movement has come into existence, and why at the turn of the 21st Century it poses such a severe threat to the values of modern culture. Considering the abysmal knowledge possessed by most Westerners regarding religious Fundamentalism, `The Battle for God' should make a significant contribution in dispelling this blindness.
   
   However, while Miss. Armstrong's grasp of history is praiseworthy, I find it difficult to compliment her approach to sociology and religious essence. Her primary assertion is that militant literalism is a new phenomenon, fabricated as a reaction against the growth of secularism; a bold theory that lacks any substantial evidence. Miss. Armstrong's usage of the term `Fundamentalism' is also too liberal for comfort, strengthening the impression that much of her evaluations on the beliefs of religious adherents through history are coloured by her own `progressive religious' persuasions, and an attempt to historically justify such beliefs.



5. This is the Go-To text on Fundamentalism in religions. Very insightful, very well written, very understandable. Characteristic performance by a good author.

5 comments about The Works of Josephus: Complete and Unabridged, New Updated Edition.

1. For any Bible student interested in enlarging his/her background knowledge of events pertaining to the Jews, I think this is a fine volume. It is always wise to be mindful that history is subject to the perspective of the historian, and a translation of his work adds another layer of interpretation.
   This volume is adequate in describing the struggles of the Jews and the folly of politics; a lesson yet to be learned by modern man.



2. This is a nice format and presentation of Whiston's original English translation of the complete works of Josephus. One of the classic extra-biblical historical references, this edition has been updated with the Loeb Classical Library (LCL) numbering sytsem, clearer text, Arabic numbers throughout, and an updated Introduction. Also includes index, maps, and tables of various weights, measures, coins, etc. mentioned in the text.



3. Josephus was a Jewish priest with, I believe, a definite love for truth and righteousness as well as for his Jewish nation, which he defends in one of his essays. It is part of classical history that thinking people should read (and get away from the nonsense and worse of the TV set).
   His history of the destruction of Jerusalem in 70 AD is one of the classics of history of all time because of its demonstration on God's hand in history and the fulfilment of the prophecies of Moses written many centuries earlier.



4. want to know how Christianity was working when the apostles were still the ones calling the shots? here is a first/second century historians perspective on what was going on in that time



5. Josephus is an important proof for the Biblical Account, and an important read for scholars interested in the Jewish wars with Rome, the Destruction of Jerusalem, and other events of the age from an eyewitness.

5 comments about The Jewish Study Bible: featuring The Jewish Publication Society TANAKH Translation.

1. Being that I am not Jewish, I approached this Bible with anticipation in seeking an accurate depiction of scripture with no idea as to what I might expect. I must say that this Bible is very informative and very easy to read, appears to be true to scripture and enlightening; however, it seems to be painted with somewhat of a liberal commentary.



2. I've been finding this volume a real joy to read. In the past, I've always found the Bible to be maddeningly dull and primitive (and yes, I am an Orthodox Jew). Partly, this is becuase of the endless repetition and repeated contradictions in the text. Partly, it's becuase of the obsessive attention the Bible gives to agricultural and tribal concerns that are far removed from those of the modern world, and from our much more pluralistic worldview. And partly it's becuase there are passages in the Bible that just don't seem to make any sense, any way you cut them.
   
   But the commentary in the JPS Study Bible really adds new dimensions to bring the text alive. Yes, it appeals to critical theories to explain redundancies and contradictions. Does that bother you? Just suck it up already. Like Ralbag says, our religion doesn't require us to believe things that violate common sense. So compare the critical explanations to the hermeneutic explanations, and then use your common sense.
   
   But the really nice thing is that the Study Bible is not obsessively critical. It offers the critical analyses in cases where they seem to provide the greatest insight into textual problems. In many other cases, it offers the classical rabbinical opinions, and gives them equal weight. For myself, I don't know why Rashi should be considered an authority on ancient Near Eastern social mores, but the Study Bible will cite his opinions and those of the other major commentators in order to illuminate the text. There are really wonderful comparisons to other Near Eastern literary productions, and many fascinating inter-biblical cross references.
   
   You also get a nice set of ancient maps (or rather, maps of the ancient world), and a set of very interesting essays at the end. It's a lot of bang for the buck, great Shabbos reading for the whole year, and a source for endless further exploration. I recommend it highly.



3. Berlin, Adele, Bettler, Marc Zvi and Michael Fishbane, editors. "The Jewish Study Bible", Oxford, 2004.
   
   Studying the Five Books
   
   Amos Lassen
   
   Looking at the Bible section at any bookstore is an overwhelming experience. There are Bibles for every taste, religion and personality. "The Jewish Study Bible" is wonderful for the serious study of the Old Testament, the Five Books of Moses. This edition uses the translation of the Jewish Publication Society (and it is important to note that every translation is a commentary in its own right). In addition to the Five Books, also included are the Prophets (Nevi'im) and the other writings (Ketuvim) and each book is introduced by a Biblical scholar and contains a sidebar commentary. There are also twenty-four essays on various aspects of Biblical interpretation. Here is a very serious and affordable way to study the holy books.
   Of the essays included there are those on the Jewish interpretation of the Bible, the place of the Bible in Jewish life and thought and on backgrounds for reading the Bible. The book is loaded with modern scholarship and stays within the traditional Masoretic text. There are also suggestions for further and alternative readings.
   This is a Bible for study and not for liturgical use and is intended for both the scholar and the lay reader. It is a great way to look at the historical perspective as well as an overview of how the Jews read the Bible. Of course there are flaws here but, by and large, this is a wonderful way to study the Scriptures.



4. I have been studying the Word of God for 6 years and I felt a hunger for more. I purchased this Tanakh (Jewish Study Bible) and found it difficult to put down! It is so clear and understandable to a layman in the Torah ,Prophets and Writings. This book draws me closer to God! ; and I am so ever thankful.



5. The Jewish Study Bible: featuring The Jewish Publication Society TANAKH Translation is a superb edition of the Holy Bible. As a dedicated Christian, I have a desire to learn more and more about the Word of God. God used the Jewish people to provide humanity with His Word and His Son; therefore, their point of view is valuable to me in my quest for a deeper walk with Him. Although the vast majority of Jews do not yet accept Jesus as their Messiah, The Jewish Study Bible, an easily read English translation written by Jewish scholars, is full of prophetic scriptures pointing to Him (obvious to the Christian) and confirming His exalted position in God the Father's kingdom. Historical explanations of "Old Testament" Tanakh time periods are fascinatingly inserted throughout this Bible as side notes and essays. Linguistic helps also appear to provide greater understanding of individual words and phrases commonly used in the Near Eastern languages of that day. Cultural insights abound. From time to time, this wonderful translation also provides side notes and commentaries that are purposefully inserted explaining Christian principles, beliefs, and teachings from the Jewish point of view. I highly recommend this translation of the Word of God to all who are willing to learn, grow, and be surprised by our Heavenly Father's wisdom, knowledge, and will for our lives. If you do not yet own a copy of this translation, you have no idea how much revelation you are missing!

5 comments about The Gifts of the Jews: How a Tribe of Desert Nomads Changed the Way Everyone Thinks and Feels (Hinges of History).

1. Boring book but it did arrive in good condition as described. But a very boring read. Thanks



2. The Gifts of the Jews, by Thomas Cahill is a very intriguing, yet complex and opinionated book. Thomas Cahill is am American scholar and writer, and is most well known for his series of books called the Hinges of History, which tell the story of Western Civilizations roots. The Gifts of the Jews is the second book in The Hinges of History collection. The Gifts of the Jews is about what the Jewish people did in the earliest of civilizations to begin to shape the civilization that we now have. The book begins by talking about the beginning of civilization, and Cahill uses it to break in his view about how the Jews changed ancient civilization by thinking outside of the world that everyone was stuck in. Chapter one goes on to talk about and tell stories of Sumer, the first civilization. It talks about Gilgamesh, who was supposedly half human half God, and King of Uruk (A city in Sumer). Cahill talks about ancient symbols, and what they mean, and then goes on to talk about how civilization in the time of Sumer was going in a never-ending circle, round and round. From there, he begins to talk about the bible's Abram (who became Abraham). His family was one of Semites, who had settled in the city of Ur. Cahill goes into stories about the Bible and of ancient Sumer, including stories about Isaac and Sarah. The next chapter goes into how Abraham had a different kind of thinking about God then everyone else at that time, and preached to his family and beyond. Then goes into how Joseph was brought to Egypt because he could allegedly read dreams, and brings the rest of his family to Egypt in his new power position. He then tells stories of Egypt that are from the Bible, and talks about Jewish people in Egypt sending their babies down the Nile River to save them, and one happens to be Moses, who is picked up by an Egyptian. Moses goes on to become an Egyptian prince, but kills an Egyptian guard who is striking one of his slave brothers, and has to leave Egypt. When he is traveling, he sees out of the corner of his eyes, a burning bush, and this is where he first talks to God. God leads him on a mission to free the Jewish people from being slaves in Egypt. When the Pharaoh does not listen to Moses, God gives Egypt the Ten Plagues. Moses leads the Israelites out of Egypt, only to travel the desert for forty years before he allows them to settle in Canaan. Moses is dead by this time, and they need a new person to lead them into Canaan, so Joshua, Moses' young general, leads the Israelites across Jordan to the "promised land." The Israelites reach a conclusion that they need a king, so they ask God, and God elects a man named Saul. Saul becomes a great leader, winning wars on neighboring enemies, but is not anymore liked by God. Cahill then goes on to talk about the story of David and Goliath, Goliath, the supposedly nine foot tall soldier who challenged Israel in one on one combat for the enslavement of the loser's people. David, learning that he can become rich if he challenges and wins, decides to accept the challenge, but at first, Saul will not allow him because it is an unequal challenge, but David convinces him by telling him that God wants him to fight. David wins the battle, and after a long sequence of events, becomes the new King of the Israelites. The chapter concludes with Cahill saying how his interpretation of David is of being Gods "little finger." Just doing whatever God wants him to, and showing only a little amount of courage, which is when he stands up to and fights Goliath. David's throne goes to his son Solomon, who Cahill says runs things very poorly, so that when Solomon dies to pass on his throne, it is to late to save and the United Kingdom of Israel dies. In the last chapter, Cahill talks about his view of everything, how he interprets certain events, that I feel are through a very opinionated view and that he does not give sufficient evidence for. The Gifts of the Jews is a very complex book, and I do not feel that it is an easy book to read. It goes very in-depth to events that were written in the Bible or Torah and Cahill tends to say how he feels about each story. I recommend reading this book if you are interested in reading about ancient civilizations and the path that the Jews went on throughout it, but I recommend reading lighter books about the subject before, because there is not very much explanation about people or places.



3. Biased? No.
   Fabricated? No.
   Exagerated? Not always.
   But it is intriguing and clever.
   Those who are fond of alternative history might not like the book. But those who follow the Bible to the letter will enjoy reading this book.
   The author takes us back to the early days of Judaism, and the birth of monotheism. Abraham, Abaraham, Avraham, whatever, whoever becomes an intriguing and supernatural personality in the book.
   
   His influence on his surrounding and people is predominant.
   
   His relations with a powerful contemporary Sumerian civilizations shed light on several socio-religious conditions and factors that catapulted the creation of the Hebrew vision of the world.
   
   The book is intriguing. Historical facts mixed with personal opinions in every single chapter. A sort of personal interpretation of the multiple phases of the Hebraic history. Nevertheless, this book is stimulating and well-written with fervor, lots of intellect, and above all creative historical visions. You should read it.



4. This is a great book if you are in fact a westerner with very low esteem. It will teach you that everything about you is good and everything about everyone else is bad. But seriously. There are so many untrue things in this book that I am not even going to bother (Nobody wrote linear History except the Jews. Ha! I say it again. Ha! ). If you are generally unreflective and have a need- that deep urge towards group/ social/ racial superioity- by all means purchase this book. If you are reflective, this is not the book for you.



5. Excellent book detailing the beginning of the first monotheistic religion
   The author tells the story in a wonderful proseful way and most important suggests the importance of the beliefs mentioned in the book to the world.

5 comments about Gentlemen of the Road: A Tale of Adventure.

1. Amram is a giant of a man, an African of uncertain origin, Zelikman, a Frank, tall and thin and as pale as Amram is dark; the two are travelling companions, gentlemen of the road. They make their way seeking opportunities, by cunning and deceit. Then they find themselves entrusted with the custody of Filqa, a youth who claims to be a deposed prince, and soon they are inevitably involved in helping the boy attempt to regain his kingdom.
   
   Placed in the historical setting of the ancient Jewish kingdom of Khazaria (present day Ukraine) around the 10th century, it is a fascinating story with plenty of plot twists and more than a few surprises. But the real delight of the tale is Michael Chabon's inimitable prose; Chabon is here clearly indulging himself in his most flamboyant and fluid mode, creating combinations of words that simply roll of the page. The result is witty, entertaining and often very funny and a pure pleasure to read. Perhaps the one casualty of Chabon's extravagant writing is that occasionally the overall sense sometime becomes confused in the abundance of words, but that is a small price to pay for the overall enjoyment.
   
   A departure from his more usual contemporary settings, the author himself admits in an interesting Afterword that he is on something of an adventure of his own with this book. He has certainly created yet another original and appealing work, this one beautifully illustrated with line drawings by Gary Gianni - a hint of Michael Chabon's fascination with comics?



2. This book should come with a big warning wrapper: "Michael Chabon's latest book is unlike his previous work, it is an homage to classic adventure writing -- your results may vary." That's because it's a book whose enjoyment depends heavily on the reader's expectations, and a number of reviewers seem to find fault with it because of this. If you're a fan of Chabon, be warned that it's miles away from his early work like Wonder Boys or The Mysteries of Pittsburgh, and while it shares certain themes with more recent work like Kavalier & Clay, The Final Solution, and The Yiddish Policeman's Union, it's a large stylistic departure and really an experiment unto itself.
   
   Originally written in serial chapters published in the New York Times Magazine, the story follows the stylistic and narrative conventions of the old time pulp serials. And if you've never read any old adventure classics like H. Rider Haggard's Allan Quartermain stories, Robert E. Howard's Conan the Barbarian stories, or Fritz Leiber's Lankhmar stories, then the heavily stylized form may throw you. Indeed, some reviewers have complained that the story is confusing and hard to follow, which frankly, baffles me. Like its literary ancestors, the plot is such that a 10-year-old could follow and recount it, so the conclusion I draw is that the genre itself is defeating some readers. Sure there are leaps of setting and time, a constant stream of new characters, and plot twists aplenty -- but it's hardly daunting stuff. Similarly, a lot of people seem put off by Chabon's use of archaic and obscure words, but that's exactly how a lot of those old adventure stories were written, and the gist of the meanings can be inferred from context in almost every case.
   
   The story itself concerns a pair of 10th-century Jewish "gentlemen of the road" who drift around the civilized world getting by as mercenaries and grifters. Following the classic template, they are a study in opposites, one a hulking black Abyssinian, the other a reedy, pallid German. Neither fits the modern Western stereotype of what a Jew is, and that's very much part of Chabon's point. His writing has long tinkered with the notion of Jewish identity, and here it is taken to colorful but historically accurate extremes. They are classic rogues with hearts of gold (or at least silver), and the story finds them in the Khazar kingdom, a small Jewish land on the west of the Caspian Sea, resting uneasily between Christian and Muslim empires (today the area includes parts of Russia, the Ukraine, and most of the Caucuses). After a great introduction to the two heroes, the story properly kicks off when they find themselves in the company of a deposed prince. Adventure ensues as they try to help him get back home, which involves raising an army and dealing with marauding Vikings, before they even get to deal with the usurper. Violence, treachery, and humor abound, however, some of the material (rape and prostitution) is rather adult and parents should read the book before handing it over to children.
   
   The book is nicely designed -- aside from the cover, which is a total flop (the British edition has a much more evocative cover which is a homage to classic adventure book covers). Each chapter features an illustration from legendary artist Gary Gianni, which help to set the mood and tone. A few of these feel rather hasty and unfinished compared with other work of his I've seen, but he nails the style just right. On the whole, this is a wonderful little entertainment from one of contemporary fiction's big guns, and while it's not going to be everyone's cup of tea, it's at least worth trying.



3. As someone who enjoys adventure stories (Sabatini, Leiber, Burroughs, Cussler, H. Ridder Haggard, Sax Rohmer, L'Amour, Anthony Hope) I was pleasantly surprised to find this book at the local library, and Michael Chabon's name was a big reason why I picked up the book.
   
   The Good:
   - Interesting setting - I have never read a novel about the Khazar Kingdom, and I found it very interesting.
   
   - Deep characters - Chabon's strength in the novel is his characterization. His characters of Amram and Zelikman are very lifelike and engaging, and fit together nicely, much like Fafhrd and the Grey Mouser.
   
   - Chabon pays homage to the genre with his vivid prose, that creates a great image in the reader's imagination.
   
   The Bad
   
   - The plot is very disjointed, and I felt that it skipped and rushed necessary parts of the story. In addition, there was little sense of suspense, which is necessary for this type of the novel. The plot twists were not well executed, and the book's ending is not very interesting.
   
   My take?
   
   Although Chabon is a very good writer, he does not have the skills for an adventure story. Although the characterizations are important, what is most important for an adventure novel is a tight and well thought out plot. This novel left me feeling unsatisfied at the end, and I think that it could have benefited from further editing or elaboration. No way does it measure up to a true master of the genre like Rafael Sabatini, or Fritz Leiber and so I give it a 2/5.



4. The first thing that struck me about this book was the dedication, "To Michael Moorcock". Having grown up reading many more than the average number of science fiction/fantasy novels and later realizing how most people didn't I thought dedicating the book to one of the most iconic fantasy writers of the late 20th Century was very interesting. As I started reading 'Gentlemen of the Road' I found that there were a number style similarities between the many 'Eternal Champion' novels of Moorcock and Chabon's piece. Whether the similarities are coincidental or in some way an homage I don't know.
   
   'Gentlemen of the Road' is a nice little read, very suited to a trip or vacation, or as a gift to someone about to go on vacation. Chabon writes in a windy almost lyrical style that enhances the historical and implausible aspects of the story. The two main characters, Zelikman and Amram, though somewhat wooden from time are everything you expect from a traveling duo of rogues in 9th Century Kazaria and give as good account of themselves as anything encountered in a Moorcock or Howard novel.
   
   I will say that I did find the 'Afterword' a bit disingenuous. Chabon makes all the typical humility and writer caveats but then does that annoying thing that writers tend to do obliquely, tell you how smart they are and then give a little lecture. I think that at this stage in his career he simply should have had the balls to insist that the book be titled 'Jews with Swords' and if that rankled too many people simply subtitled it 'or Gentlemen of the Road'. But no, he has to put in a 6 page 'Afterword' and lecture me on stereotypes. Thanks Mike, but do what you want next time and leave lecturing the reading public to the critics.



5. In the Afterword to this delightful little tale, author Michael Chabon tells us that his working title for Gentlemen of the Road was "Jews with Swords." But the title conjured up images not at all what he intended. When he told it to acquaintances, "They saw their uncle Manny, dirk between his teeth, slacks belted at the armpits, dropping from the chandelier to knock together the heads of a couple of nefarious auditors" (p. 198).
   
   This wry comment actually sheds a great deal of light on the character of the novel's two "gentlemen of the road" heroes, the burly African soldier Amram and the Jewish physician Zelikman: wanderers, relatively innocent flimflam men, adventurers. Amram has the muscles of a titan and the courage of a lion, but is a reluctant shedder of blood with a soft heart. Zelikman, an introspective and moody intellectual, is even more reluctant. He prefers to dose his enemies with a soporific concoction to doing them bodily harm. As he says at one point, "I want nothing to do with soldiers, armies, chains of command. All the evil in the world derives from the actions of men acting in a mass against other masses of men" (p. 97). So Chabon's tale of the semi-military adventure in which these two find themselves is anything but the swashbuckling sort of tale you'd expect.
   
   And yet it is, at the same time. Chabon writes in deliberately stretched-out, purpled sentences that remind one of the long-winded adventure stories that captivated the adolescent imagination. The Prince Valiant-like illustrations of Gary Gianni perfectly fit the narrative. The relationship between Amran and Zelikman is funny, warm, loyal, and at times profound, and this gives food for the soul and heart. But there are also gripping action scenes which stir the blood.
   
   When I was a youngster, I read and re-read two books in particular: Frans gunnar Bengtsson's The Long Ships and Elizabeth Janet Gray's Adam of the Road. Reading Chabon's Gentlemen of the Road took me back to both of them. It was an unexpected and pleasant experience, since Chabon's other novels (which I also greatly admire) didn't at all lead me to anticipate what this one would be about.

No comments about Jacob's Legacy: A Genetic View of Jewish History.

5 comments about Foreskin's Lament: A Memoir.

1. His candor and wit are refreshing.
   I,too,used to want to get out from underneath the gnawing suspicion that my thoughts and actions had consequences. But one word proved the existance of God for me. Israel. So while I'm a Christian and my perspective differs from Mr.Auslander's, I can still relate to his predicament. The persistant pervasiveness of the Book and the people of Abraham just can't be seen in any other culture on earth. And this despite just a bit of "opposition" through the years, shall we say. God chose them to communicate His truth and His plan in written form to solve the mess we're in since sin entered our DNA. It's been available for all to hear/read, take or leave, believe or disbelieve.
   
   I may not like it sometimes. But, like Richard Gere cried in An Officer and a Gentleman, "I got nowhere else to go!"
   
   (hey, of course Christians always get "preachy." Try and see it from our perspective, it'd be like being on the Titanic, seeing the iceberg and not yelling get in the boats. So if a Christian doesn't preach at you they just don't care whether you know God has a place in a lifeboat with your name on it. Indulge us. Or at least treat us as you would a crazy relation at a family gathering, with patience and understanding)



2. Auslander grew up an ultra Orthodox Jew In Monsey, New York. This memoir is his rant against the strict rules of his religious faith. But most of all it is a rant against the vengeful, fear inducing God with whom he is raised. Auslander's rebellion includes the eating of 'traif', non-kosher food. The first time he eats a Slim Jim, purchased at a heignborhood community pool, he pukes into a garbage can. This doesn't stop his venture into the world of 'traif'. He indulges in Big Macs with milk shakes, pizza with pepperoni, forbidden marshmallows made with gelatin (a pork by-product). Will his marshmallow feast result in the death of his sister? He looks at porno magazines and wonders if this is enough to kill his father by being hit by a car. In essence Auslander thinks he is a very powerful fellow in God's eyes, as his Heavenly Father is sure to punish he or his family every time he violates one of the 613 Commandments by which Orthodox Jews live their lives. It seems as if God has nothing better to do in this world of poverty, disease and war than to watch over the doings of Auslander. This is hubris on a cosmic scale.
   
   This rant can be hilarious at times. His description of his Yeshiva's Blessing Bee made me laugh out loud. But 300 plus pages of rant begins to wear thin. Leaving the Orthodox faith and his family, he finds himself a father obsessing over whether to circumcize his soon to be son. This is the Foreskin's Lament.
   
   One doesn't have to be a trained psychologist to figure out Auslander's hatred of his Heavenly Father is related to his hatred of his drunk and physically abusive father. But instead of coming to a resolution of this with his $350 per hour shrink, he rails against the 'theological' abuse of God. The destruction of his familial relationships deeply saddens me. Similiarly it is implied that Auslander's wife, Orli, is similiarly estranged from her family but this is glossed over in the book.
   
   There is much that is worthwhile here. Auslander is a Philip Roth on speed. I just hope he comes to terms with his rage. Otherwise every book this talented author will write will be poisoned by his continued rant.



3. What a great read about a boy's life within a Jewish household. It is a sarcastic look at the double standards and tedious rules within his family's faith. Loved his perspective on the reality of strict religion and how it impacts the life of a boy living in a world full of temptation and identity.
   
   Karen



4. Take a young child who relies on his parents for a fair-minded view of the world. Add a major dose of terror and uncertainty in describing an irrational, mean-spirited God who will strike you down if you walk four steps without a yamulke or dare to eat a McDonald's burger (as if God didn't have more important things to worry about). Sprinkle in liberal doses of hypocracy from abusive rabbis, teachers, and parents. It's a sure formula for a very confused, very angry adult.
   
   We've seen it with Islamic fundamentalists...with certain Christian evangelists...and here's the Jewish version of the story. Shalom (his name means "peace" in Hebrew) navigates a rigid orthodox upbringing, where the simplest day-to-day activities -- eating, dressing, even opening a refrigerator door during Sabbath -- have the potential to bring down the wrath of God. Since, in many children's eyes, God equates father, it's no surprise that this fear is maximized because Shalom's father is physically and emotionally abusive.
   
   Shalom Auslander uses humor (just like Augusten Burroughs, his advertising background has kept him in good stead; this is a breezy read in places) to reveal the downright silliness and ultimate harm of fundamental religiosity. His anger at his parents is very thinly veiled, and his desire to be a better father for his own son is poignant.
   
   It's always been amazing to this reader that grown, intelligent men and women take ancient religious precepts at face value, without exploration or examination (Auslander quotes directly from the Talmud about a particularly gruesome torture for those who flaunt God's rules, for example). I urge those readers to pick up a copy of Christopher Hitchen's book "God Is Not Great". However, I suspect that certain readers won't be able to get out of their comfort zone and admit what Shalom Auslander already knows...it is nothing short of theological abuse to submit innocent children to mean-spirited, fundamentalist beliefs of ANY religion.



5. Auslander is incredibly funny in his "memoir". I originally came across him in a GQ article and had to read his other material. He provided some great points about God and "theological Abuse" in this book. His negative & nonstop thoughts are both hilarious and very universal. He is in constant fear of an angry God and his idiotic rambles and stupid stunts are only fodder for a great story.

5 comments about The Sabbath.

1. The Sabbath is an awesome book to read for both Jews and Christians alike. Heschel's discussion of time, space and posessions is inspiring, and transforming. As a Christian, I thoroughly enjoyed this book, and found it to be a very enlightening description of Jewish heritage. It challenged me to think about what time I observe with God, and for what reasons; what are my priorities; and how effective am I in living out my faith.



2. This is a thoughtfully written reflection on the meaning of the Sabbath that is appropriate for both Christians and Jews. The book is wonderful for spiritual reading and reflection. It adds depth and meaning to our worship and praise of God. Written by a deeply spiritual man the Sabbath is a great resouce for anyone who wants to deepen and expand their relationship with God.



3. I have beleived in and practiced the seventh day of rest [Sabbath] for nearly 18 years. I have no choice but to agree with the thesis of this book and that is God has gifted us with the Seventh Day Sabbath (day of rest). Even though some sectors of the church have argued the Sabbath was moved to the first day there is no Biblical evidence to strongly support it [worship the first day is another thing--but rest is clearly the seventh day] in fact, the seventh day rides throughout the Scripture from Genesis on. We even see Isaiah 66 at the conclusion speak of the new heavens and earth observing Sabbath and that is yet future. What makes this book even better is the rich insight and poetical writing style describing the benefits of the Sabbath rest being observed [e.g. Sabbath is a sanctuary etc.]. Intelligent, thoughtful reading, it's rich contents will take time to digest and think through. I believe this is the lifetime work of the Jewish author. But at 100 pages it is one of a kind and in a class of it's own [if you want a longer treatment check out History Of The Sabbath And The First Day Of The Week Showing The Bible Record Of The Sabbath. If you only have one book on the Sabbath (other than your Bible) this will keep you informed and thinking.



4. Heschel wrote this book for us all. His metaphorical descriptions of the Holy Day are vivid and tangible. This book is more entry level than others he has written. Though most of his philosophy is comprehensible, in this book he allowed his readers to relish the simple harmony of the weekly convocation. A wonderful read. I have given away several copies to friends.



5. Abraham Heschel is one of the most respected Jewish scholars of the 20th century and of an orthodox view friendly to Christian belief. He was an active participant in the Civil Rights movement and wrote a seminal study called The Prophets and a number of works of reflective and broad scholarship.
   
   In this slender and reknowned volume, Heschel sets forth an explanation of the Sabbath tradition among the Jews. In my faulty way I would like to recall here to mind some of the things that I have learned, the questions that it raised and the contingent reflections I have had in relation to it.
   
   One thing that stands out is the cogency of Heschel's explanation of the Sabbath as a spiritually fitting rhythm of life. He speaks of the rest, the menuha, of the Sabbath not in the negative sense of merely ceasing labor.
   
   "Menuha which we usually render with `rest' means here much more than withdrawal from labor and exertion, more than freedom from toil and strain or activity of any kind. Menuha is not a negative concept but something real and intrinsically positive." p.. 22-23
   
   Like Aristotle and other ancient Greeks' conception of leisure, the conception of the Sabbath rest is positive in nature, and is viewed as the purpose and culmination of labor. Work in the mundane realities is to culminate in rest and contemplation from which we may cease from the hustle and bustle and attend in quietness and rest to the Lord. As it is says in Isaiah, "In quietness and rest is your strength..."
   
   It seems to me that perhaps a great enduring strength in the religious culture of the Jewish people lies centrally in the keeping of the Sabbath. In so doing, they fulfill that of which the verse I quoted above speaks. I counterpoise this in my mind with the ambition to control and conquer space in Descartes' schematic. This brings me to a major point of the book. Heschel finds a distinction between the Jewish religion and other religions in that in others' religions, grand temples and cathedrals are built as sacred space, but that in the Jewish religion a cathedral in time is built to God, the cathedral of the Sabbath. He notes the distinction between this and for instance Spinoza's propensity for supposing the geometrico sufficient for explanation of all, an extension of Descartes, and in some sense the paradigm of the modern, and especially of science.
   
   "The higher goal of spiritual living is not to amass a wealth of information, but to face sacred moments", Heschel writes. This reminds me of the experiences related of Jacob in the Bible. There is one in particular, perhaps a more obscure one, but one which struck me by its nature as conveying indeed a real historical experience, a sacred moment, which moved Jacob to purify his household. Judaism, and Christianity after it, are distinct in being irreducibly historical in their accounts which are punctuated by pivotal sacred moments, and which also imply sacred moments in the life of every believer. If these sacred moments in the Bible are mythologized in their entirety, as for instance, it seems to me, the philosopher Eric Voegelin does, then they are completely devalued. They are no longer the Faith.
   
   Part of the cogency of Sabbath-keeping seems to me to lie in the nature of the self and our relation to God. We live a fractured and distracted existence. The fractured paintings of Picasso for instance seem to capture some of the fractured-ness of self in the modern world. Resting and ceasing allows us to remember what it is all for, to renew our bearing and orientation to the ultimate and in so doing helps to fulfill the ultimate of our being or existence. The shalom, the peaceful fullness of living, is attained only in this beholding relationship. But it is not all about self and certainly not about "self-help". I think of the over-extendedness of Descartes who made the leap to supposing mathematics valid for all realms of human inquiry, and the motivated definition of the self that is inherited markedly from him which leaves no place of honor and recognition to the infinite and the to the I and Thou. Contrast this with the Sabbath which recognizes a limitedness to man, but not merely a limitedness but a purpose and a directedness of man's aspirations, which establishes an end to man's grasping control and allows for a beholding and a composition of the self to the whole.
   
   This reminds me of Martin Buber in that the Sabbath is such that it is to help us to rise beyond the I-and-It to the wholeness of our being in the I and Thou. When this is learnt through living wisely, then even in the "chrysalis state of the It," the I and Thou is still intact. In the same way the Sabbath principle of orientating toward the eternity in our hearts, when kept wisely, becomes something that persists through the days of labor.
   
   It seems to me too that the Sabbath is very much related to the Jewish tradition of universality in the doctrine of the Imago Dei which became in modern times the basis of human rights thought. The humaneness seems to me related to the anthropology/ view of the self and of relation to God and man manifested in the practice. Through the quietness and rest and contemplation, the human soul is equipped to help others, the helpless, the homeless, the outcast and the needy. There needs to be sought and grown a wholeness out of which kindness and ministry is deepened.
   
   An image that I found particularly poignant was in a rabbinic tale that Heschel related and drew morales from. Honestly, the tale was largely outlandish and comic-bookish to my ears, but at the end there was the beautiful story of an old man who ran by holding bundles of myrtles to honor the Sabbath. Myrtles are fragrant flowers that are ubiquitous in the traditional Jewish wedding ceremonies. The old man running at twilight to welcome the Sabbath represented Israel. The Sabbath is seen as a bride based on the injunction in the Old Testament to keep the Sabbath, which uses a word which has the association of a wedding in it:
   
   "When the people of Israel stood before the mountain of Sinai, the Lord said to them: `Remember that I said to the Sabbath: The Community of Israel is your mate.' Hence: "Remember the Sabbath day to sanctify it" (Exodus 20:8 ) The Hebrew word le-kadesh, to sanctify, means in the language of the Talmud, to consecrate a woman, to betroth. Thus the meaning of the word on Sinai was to impress upon Israel the fact that their destiny is to be the groom of the sacred day, the commandment to espouse the seventh day." Pp. 51-52.
   
   The image strikes me as beautiful and conveys the positive nature of the Sabbath in the Jewish thought and imagination. Traditionally averse to personification, in this case they personify the Sabbath as a bride. Heschel elaborates on this wonderfully.
   
   In closing, although I still have questions about the relation of Christianity to the Sabbath and the keeping of special days, I am convinced of the cogency of the principle (and of the value of exploring the relation further), so that it is incumbent upon me to give careful thought about how I might order my life in such a way that conforms to this knowledge wholly, and that I might encourage the community of Christ to do likewise, not legalistically but in order to live.

5 comments about My Name Is Asher Lev.

1. Here is my recommendation. DON'T read this book. No, it's not horrible and I didn't cringe when I read it. But neither did I walk away a changed man. The character of Asher is so cold, static, and most importantly immature. The choice Asher makes in the end is in my own opinion the right one of course (especially since religion was the alternative and i hate religion, another factor that added to the insipidity of this book). Yet after being exposed to Asher's thoughts throughout the book, I'm not convinced his ultimate decision was righteous.
   
   I'm tempted to just say, "read the book so you can see what I mean!!!1" but alas, no. You will make the right decision and you will not read this book. Potok's writing is fluid and borderline enjoyable but this does not save the novel from a 1-star rating. Again, the concept behind the book was alright but the deliver, in terms of plot structure and character development, was very unsatisfying for me.
   
   My Name Is Asher Lev: A big 1 out of 5 stars.



2. Asher Lev introduces himself in the opening lines of his story. He is an observant Jew, he is the talk of the town following the exhibiting of his painting Brooklyn Crucifixion - not only do observant Jews not paint crucifixions, they do not paint at all - he is viewed as a traitor.
   
   The still very young Asher Lev then begins to recount his life that lead to this predicament. He starts from when he was about four years old, an ordinary Brooklyn lad the only son born to a scholarly Hasidic family. But it is soon evident that he has a remarkable talent fro drawing. The story follows the difficult realisation of the talent which leads him to great critical acclaim, but ostracism from is family and home.
   
   Having truly enjoyed Chaim Potok's The Chosen and its sequel The Promise I immediately sought out more of his writing. I was not disappointed; this is a beautiful story, Asher is a fine boy who loves his family and respects his elders, but he cannot deny what is inside him, his need to create. The characters in the story are sincere and caring, even if they do want different things for Asher Lev. The writing is excellent, Chaim Potok has a very appealing style, and I especially like the manner in which Asher relates his conversations. There is sequel which having enjoyed this so much this I am compelled to read.



3. Asher Lev is a Ladover Hasid, a Jewish boy growing up in the mid-twentieth century. He is quiet, intense, and sensitive. And in him there trembles the beginnings of a great and terrible gift - the gift of art, the gift of painting. Asher Lev the Jew becomes Asher Lev the painter. And that transition is the most defining, fulfilling, and emptying experience of his life.
   
   This is a layered story, filled with the rare genius of one who can write simply, yet with vivid beauty. As easy as it is to read, I could spend months poring over these pages, teasing out their symbolism and inferences and truths. The literary beauty is striking. The back cover of the book describes the novel as "a luminous portrait of the artist, by turns heartbreaking and exultant, a modern classic." This is a perfect summary of this deeply meaningful book.



4. Chaim Potok knows how to portray complex relationships. Asher's artistic gift is seemingly at odd with his Hasidic Jewish faith and definately at odds with his father who does not understand this gift. The sacrifices Asher makes for his gift and the artistic processes are so accurately portrayed that you have an insight into a tortured soul. This is a beautiful novel.



5. Following are two reviews written collectively by the students of my High School Junior Literature class, Spring 2008. The class gave the novel 3 stars, and this is how they expressed their thoughts:
   
   1. "My name is Asher Lev" allows readers to imagine what life is like being a Hasidic Jew that has a fascination with art. Asher Lev turns out to be a very complex character. He goes against Hasidic tradition, his community, and his own father and does what he decides is best. Other conflicts are very interesting to get into; it's not only the usual conflict with one another, but also with religion, one self, a whole community, and even a mentor. As the novel progresses, you see art the way Asher sees it; something beautiful and amazing. In the end, who will he choose? Will he choose his community, family, and religion? Or will he decide to stick with what he knows best, being a painter?
   
   2. Asher Lev is a book that teaches the beauty of life, love, art, and religion. It's about a boy named Asher Lev who has an incredible artistic gift but cannot express it because of his religion. What lies ahead of him are many challenges that will test himself as a religious person and an artist. The main character Asher Lev is very complex and will continue to develop throughout the story. Even though the book is about a Hasidic Jew trying to be an artist, it's also about finding oneself and others finding themselves through you. In this novel you will learn about how the Hasidic Jews live and what their way of life is like. Although Asher is trying to discover himself, he also has to watch out what he does because something drastic could happen to him or the community. You will find many intriguing experiences in this novel, whether they be good or bad. Watch as the story unfolds and this brave character develops into the person that he is. Once you're done reading this book, it will leave you wanting to know more.

5 comments about My Grandfathers Blessings : Stories of Strength, Refuge, and Belonging.

1. I'm working toward a Thanatology degree and although this book is not required reading, it should be!!! So many thought-provoking ideas are presented. This book is both enjoyable, educational, spiritual, a true blessing. Thanks for sharing your grandfather's blessings!!!



2. What a wonderful thing it would be if we all had a grandfather like Rachel Naomi Remen had. Since we don't, the next best thing might be to learn the lessons and experience the blessings by having her share her stories about him with us. She does so in a beautiful, almost under stated way that is never intrusive and leaves us with a feeling of deep appreciation. These are very human and moving parable like stories that enrich our connection to each other in almost imperceptible ways. Although this is definitely not a how to book, the stories may effect how we live our lives. Thank you to Dr. Remen.



3. I happened upon this book by chance, and it is quite possibly the best book I've ever read. If you are looking for a book to inspire you and give you a positive outlook on life, this is it. It is incredibly refreshing and easy to read. Rather than one long story, it is a bunch of short stories, which makes it great for reading a little bit at a time. It has really helped me remember what is important in life. After reading this book, I can't wait to read other books by this author.



4. This is one of the best inspirational books I've read in a long time. I love it so much I'm buying it for friends! It is so full of wisdom...rich, rich, rich.



5. The author shares some inspirational stories of the lessons her grandfather, a Rabbi taught her as a child that served as building blocks for the rest of her life, as a Dr. and then a counselor. Whether you read this from cover to cover, because it is delightful and insightful, or take it story at a time over a period of time, it is a wonderful book. There are important life lessons for us all. Some will make you laugh, others cry, and others to say, "Oh wow!"