5 comments about You Don't Have to Be Wrong for Me to Be Right: Finding Faith Without Fanaticism.

1. This timely and extremely important book shows us the way to a dialogue that goes beyond the old zero-sum games. The book is subtitled "Finding Faith Without Fanaticism," and Hirschfield -- a Rabbi and former gun-carrying member of the extremist wing of Israel's settler movement -- speaks with authority about his personal epiphany. It is easy to be pluralistic and believe in dialogue when one is an oppressed minority, staring at the barrel of a gun. But to have one's finger on the trigger and reach the same conclusion is rare, and far more compelling. Hirschfield powerfully describes his experiences and the alternative path he chose to pursue.
   The remainder of the book elaborates on Hirschfield's central insight: that oftentimes we gain nearly as much from recognizing what we have in common as we do from debating our differences. Like many of our greatest teachers, Hirschfield imparts this lesson through an engaging combination of philosophical analysis, personal stories, and close and innovative reading of traditional Biblical texts. We follow Hirschfield as he travels to places where his views are presumably unwelcome -- to Berlin, to Moscow, to Fez, Morocco -- and learn from watching his examples.
   The book's lessons are not reserved for geopolitics. Hirschfield writes persuasively and easily about interpersonal relationships as well, sharing stories from his own life, from Adam and Eve, and from The Cosby Show. Nor is the book's message concealed behind academic jargon. To the contrary: Hirschfield's writing is refreshingly conversational, casual without being dumbed-down.
   Ultimately, the import of this book lies in the insight that there's more to being right than proving another wrong. It is a powerful affirmation that truth can be absolute -- real truth, not a watered-down simulacrum called "truth" -- but it need not be absolutist.



2. Being to the "right" of the author (both religiously and politically), I anticipated another in a line of Shalom Auslander- Richard Dawkins-Christopher Hitchens anti-religious rant against those who are orthodox in their beliefs. Surprisingly, Hirschfield actually validates those who believe, in all forms and ideals. What is new and even refreshing is the lessons he brings from a life of open voyage. Truthfully, we can find disagreement on the issues of intermarraige as well as eating lobster on shabbos- but I think Hirschfield would have it no other way.
   Towards the end of the book, when Brad writes "idealism is a part of faith, or perhaps faith is the ultimate expression of idealism", he encapsulates the essence of belief and religion for so many. The striving for unprovable understanding, grasping the intangible. Simply, a must read philosphical treatise in under 250 peages.



3. Rabbi Hirschfield has written a highly accessible and personal account of the hard-learned lesson that one can have a deep and abiding faith WITHOUT the necessity of losing one's ability to maintain what Rabbi Jonathan Sacks has termed "the Dignity of Difference"--i.e. the ability to respect the possibility that an other can have legitimate faith and access to truth as well. This is an incredibly important lesson for our time. At a time in world history in which the secular pursuit of truth that has dominated the Western world for the past 400+ worlds is not yielding the promised fruit, and people are turning back to the faith traditions for ultimate answers to the questions of "Why?" and "Who am I?" (ie. questions of meaning and identity, respectively), there is a burning need to recognize and develop the positive values of religion and belief for humankind, and to minimize the risk of faith-driven mutually assured destruction. For, as Chief Rabbi Sacks has pointed out, the greatest and most powerful weapon of mass destruction is the human mind. And yet, at the same time, it is also the most powerful engine of hope for humanity.



4. Hirschfield's work here is a wonderfully sane, insightful and balanced account of his journey from religious zealotry to the healing wisdom of authentic faith.
   
   May this book find many readers, those beginning to sense the deficiencies of religious belief along their personal path to the wholeness which is real salvation.



5. In the realm of dialogue, where I both study and work, there is a lot of agreement and good feelings. We get together with like minded individuals who have different shades of skins, different gods, different sexual orientations, or nationalities and we all congratulate ourselves on our open spirits.
   
   Unfortunately, that's not quite enough. It's not enough because you are preaching to the choir and where the conversation must happen is where you cannot find easy agreement, where you must struggle to deal with difference and must learn to let their "Thou" exist even if it is something you oppose.
   
   Rabbi Hirschfield in this book (and even moreso if you hear him speak, I recently heard him speak to a crowd at a university that left nary an eye dry) explains how one may live a life and have a conversation that both honors the other and allows you to honor yourself as well. This is an important book, and I hope that those reading it go far beyond those who are normally a part of this conversation.

5 comments about The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts.

1. Many reviewers claim that this book is biased...well duh. Obviously Finkelstein and Silberman have an opinion/theory and they are presenting that in this book. You only have to read the back cover to figure that out. I enjoyed this book. It adds another perspective in which to view an extremely important document and historical period. Most of the theories are very reasonable, that does not mean they are correct or incorrect. The authors freely admit that the history of the bible does at times fit the physical evidence and at other times it does not. They do occasionally make the mistake of saying,"It MUST have happened this way" or,"That could NEVER have happened", or similar statements. But these statements are easily ignored. Nothing in this book is extremely radical and most of their claims are very reasonable, again this does not mean they are true or untrue, just reasonable. I would not recommend this book to religious fundamentalists OR devout atheists either, as material like this just pisses them off and causes them to write annoying reviews sighting other questionable sources such as readers digest and such. (Sorry had to slip that in) I would recommend this book to those like myself who are interested in the study of humanity. I also feel that this book ought to be read concurrently with the bible as it can improve ones understanding of both books. And finally, one should also study the history of the other cultures in the area at that time, as again this provides a greater understanding and puts things into a larger context. I also recommend these, all are books that I have read recently or am in the process of reading.The Dead Sea Scrolls - Revised Edition: A New Translation, Torah/Pocket Edition, Guns, Germs, and Steel: The Fates of Human Societies, The Oxford History of Ancient Egypt, The Essential Koran: Heart of Islam, The, The Koran, Dune, 40th Anniversary Edition (Dune Chronicles, Book 1)



2. Book was promptly delivered in excellent condition, just as I have learned to expect from Amazon.



3. This is one of the books by Finklestein and Silberman. Based on verified archaeological finds, they reconstruct the history of the early Bible and show it did not happen in the time period or in the way claimed by the Bible. The conservative Christian will not like this book, because it contradicts much of hat many consider to be the history of the Bible. I found the book to be scholarly and very well documented. If Abrah, Isaac and Jacob did not exist, or did not exist in the appropriate Biblical history, if David and Solomon are historically questionable and the Biblical claims are fairy tales, where does this leave Christianity, initially based on the early Jewish texts?



4. The thesis set forth in this book is not new for those who have been following modern research on the Tanach (Hebrew Bible), and the bibliography is not the kind one would expect in a serious scholarly treatise.
   However, the book was not written with the intention of being an original contribution to the scholarly discourse - ecen so, in some ways it is - but to provide the educated reader with the latest theorization about the origins of the Tanch, in particular its historiographical literature, and this it does with great success.
   The writing is lucid and readable, the ideas clearly presented. The bibliography at the end of the book is basic, but it includes some of the most important biblical research literature.
   I recommend this book to all my Bible students (in its Hebrew translation), and in one of my courses, several chapters are required reading.
   Dr. Jonathan D. Safren
   Dept. of Biblical Studies
   Beit Berl College
   Beit Berl, Israel



5. Ancient Israel was not an empire of great cities but was a tiny kingdom. The spell-binding saga of the Exodus was not a historic epic but was a moving product of human imagination. Many of the stories happened in a different era than portrayed in the Bible; many were exaggerated and misrepresented; some didn't happen at all.
   
   Here's just one example of how we know this:
   
   The stories of the patriarchs are loaded with camels but archeology clearly tells us camels were not domesticated and widely used until centuries later. The camel caravan in the Joseph story carried gum, balm, & myrhh, products of 7th & 8th century BCE trade during the Assyrian empire, but not before. Likewise, numerous cities, significant in the 7th & 8th centuries BCE, were mentioned in Genesis, but were either non-existent or were merely insignificant villages at the time.
   
   This is just a tiny part of the voluminous evidence that tells a story much more mundane than does the Bible. The stories of the patriarchs reflect concerns of a seventh century Israel - projected onto the lives of legendary figures from a mythical past. The first archeologists studied the holy land with a "Bible in one hand and a shovel in the other." William Albright provided us with the first book representing more modern archeological methods in 1945. F&S have provided us with the first comprehensive update to that book - well worth the time of anyone interested in this subject.

5 comments about The Essential Kabbalah: Heart of Jewish Mysticism, The.

1. The book Essential Kabbalah, compiled by Daniel Matt, is a wonderful basic introduction to a very mysterious and often overlooked mystical practice. So often in popular (and even educated) opinion, Judaism of old was considered legalistic and pedantic; however, the Kabbalistic practices introduced here helped to keep alive a true tradition of spirituality through Judaism (more heavily influencing Sephardic Judaism than others).
   
   According to Prof. Lawrence Fine (one of my professors when he and I were at Indiana University): 'Kabbalah is a mystical tradition filled with radiance, vitality, and spiritual depth. [In Matt's book] we catch a glimpse of the sparks of diving life about which the kabbalists speak.'
   
   'Those who persevere in this wisdom find that when they ponder these teachings many times, knowledge grows within them--an increase of essence. The search always leads to something new.'
   
   Kabbalah has often been a secret, or restricted, knowledge. Some have likened it to a gnostic framework. Some kabbalists would not teach, or indeed even discuss, kabbalistic knowledge and practice with anyone under forty years of age.
   
   'Other requirements included high moral standards, prior rabbinic learning, being married, and mental and emotional stability. The point is not to keep people away from Kabbalah, but to protect them.'
   
   The tendency for people to get lost in spirituality, essentially to get lost in the vastness of God to be found deep within themselves, has been noted in almost every spirituality of maturity throughout history. And many has been the false prophet who entices the unwary and uninitiated into mystical territory only to abandon them there.
   
   The similarity of some practice of Kabbalah and other mystical traditions can be seen in this passage on mental attachment:
   
   'In meditation, everything depends on thought. If your thought becomes attached to any created thing--even something unseen or spiritual, higher than any earthly creature, it is as if you were bowing down to an idol on your hands and knees.'
   
   Kabbalistic practices have not been restricted to Jewish practitioners, either (and I'm not talking about Madonna's recent excursion into the territory). Italian humanist Mirandola found great love for the Latin translation of Kabbalah during the Renaissance, and laid a foundation for a 'Christian' kabbalistic literature, expanded by Johannes Reuchlin and Knorr von Rosenroth (who in turn influenced the likes of Leibniz, Lessing, Swedenborg, and Blake).
   
   Kabbalah, translated from Hebrew, means 'receiving' or 'that which is received'. Kabbalah combines philosophical principles and divine instructions, heavily influenced by Talmud and Torah, infused with a heavy dose of feminine-God imagery, to explore the mysteries of human relationship with God as both father and mother, Lord and lover. There is the tradition that 'Kabbalah conveys our original nature: the unbounded awareness of Adam and Eve.'
   
   Around 1280, Moses de Leon of Spain began circulating literature, based on earlier uncompiled teachings, that merged with other materials into the Zohar, the book of radiance, now considered the canonical text of kabbalistic literature. The Zohar concentrates on the aspects of God in personal naming and attribute (a God-with-us) and the Ein Sof, the endless or infinite (a transcendent God). The Ein Sof incorporates the negative theology of Maimonides:
   
   'The description of God by means of negations is the correct description--a description that is not affected by an indulgence in facile language....With every increase in the negations regarding God, you come nearer to the apprehensions of God.'
   
   Kabbalah heavily influenced Hasidism, an eighteenth century Jewish revivalist movement. Imagery of sparks and fire are prominent in Hasidic teaching and lore; this comes often from kabbalistic texts.
   
   Most of the passages in Matt's book are from the Zohar, translated anew by Matt.



2. 
   In the book of Jeremiah the prophet said that his experience of God was just like Fire Shut up in his bones. Author Daniel Matt, nails some interesting Jewish content that reveals how the Kabbalists were touched by Fire and moved by exuberance. Their love for deep spiritual experience is unlike anything I've ever seen or read about before.
   
   "The Essential Kabbalah" is wonderfully written with great foundational principles and some strong historical references pointing to the Torah. The section of the book I really enjoyed was at the beginning under Ein Sof where it talks in depth about the qualities of God. The symbolisim is quite amazing as it talks in depth about the Shekinah Glory of God. The kabbalist were very radical, motivated by a passion that touches the soul deep with in. If you're interested in learning about some of the hidden secrets of ancient Rabbis then let Daniel Matt show you how to unfold that history and the complex symbols that are present. I really enjoyed the book and it was very well written too.
   
   Your Servant, Deremiah, *CPE



3. Daniel Matt did an excellent job in writing The Essential Kabbalah. The book opened many doors of my imagination and also many other doors of my rational mind. I will definately read it many more times in an attempt to grasp it's concepts.



4. I'm interested in the nondual expression contained in this book. Nonduality is the teaching that there is no separation from God, Self, or Truth. Nonduality is most openly revealed within the traditions of Buddhism and Hinduism (Advaita Vedanta). However, nondual teachings are found in all major religious traditions.
   
   In Judaism, nonduality is expressed explicitly in the Kabbalah. Daniel C. Matt's treatment of nonduality is uncompromising: "Do not say, 'This is a stone and not God.' God forbid! Rather, all existence is God, and the stone is a thing pervaded by divinity."
   
   The book hands the reader instruction in nondual practice: "Think of yourself as Ayin (nothingness) and forget yourself totally."
   
   This book is an important contribution to a popular nondual Judaism. For a present day view of nondual Judaism for the people, the works of Jay Michaelson and Rabbi Rami Shapiro could be consulted. Michael Laitman expresses the nondual truth of Kabbalah very clearly; he has videos on YouTube.
   
   Jerry Katz
   One: Essential Writings on Nonduality



5. This small book is a wonderful cross-section of some of Kabbalah's most important writings. Containing sections of the cornerstones of mystical Judaism, including those giants: the Zohar, the Sefer Yetzirah, the Sefer Bahir, the Orot ha-Qodesh, and others, it spans more than 700 years of oral tradition and contemplation. With words from the pens of illustrious seers such as Moses de Leon, Moshe Chaim Luzzatto, Rev. Kook, Azriel of Gerona, Maimonides, Isaac of Akko, Hayyim Vital, Abraham Abulafia, among others, this book renders in English key selections of so many worthy texts, the authors of which bristle with that knowledge that only Union with the Divine engenders. While not necessarily an introductory text, the book is accessible to anyone wishing to learn about Kabbalah.
   
   Daniel Matt has done English speakers a great service by presenting these morsels in a comprehensive form, providing a stunning bibliography and notes on the text in the rear of the book. Scholarly, yet humble, Matt keeps his comments separate (although easily perused) so as not to corrupt the presentation with cumbersome footnotes. Presented in a thoughtful series that compounds and expounds as it progresses, the reader is skimmed across the surface of this great ocean, peering into the depths, scintillating, all filled with light.

5 comments about Man Is Not Alone : A Philosophy of Religion.

1. A thinking person who doesn't believe in God, someone who is searching for God, or a believer who wants to know God more deeply -- all will be touched by this profound portrayal of "the One who IS." It is a beautifully written treasure of wisdom.



2. Heschel's book is a description of faith rather than an argument for faith: not an attempt to persuade the faithless, but an explanation of how the religious person thinks. I especially liked his discussion of prayer and ritual; Heschel explains, for example, that set written prayers exist to help us think about our faith as we read them. MUCH easier to read than his more famous book "God In Search Of Man"; I wish I had read this book first.



3. This is a profound work. It is written by a Hasidic philosopher- poet. It is a work of reflections and these reflections require commentary. I would not say that I understand the work, but I do say that in the presence of this kind of writing one feels a certain holiness. I think the best way to demonstrate this is by citing one passage. It is from the section ' In the Presence of God'" The pious man is possessed by his awareness of the presence and nearness of God.Everywhere and at all times he lives in His sight, whether he remains always heedful of His proximity or not. He feels embraced by God's mercy as by a vast encircling space. Awareness of God is as close to him as the beating of his own heart, often deep and calm but at times, overwhelming, intoxicating, setting the soul afire"
   Clearly Heschel the grandson of the Atper Rav (The Lover of Israel) was such a soul on fire with the presence of God. " May that fire warm and light the way to those of us not as close, not as sure but still striving to come closer to G-d.



4. If you want to be infused with wonder for the God of the Universe, this book is filled with great aspects and ideas. Heschel is a man so sensitive to the changes of his time, that his writing is as fresh today as it was 50 years ago.



5. I first read bits of Man Is Not Alone in the 70s, but only today read through a just purchased copy of this lyrical reflection on religion and doubt, belief and faith, man and God, the Ineffable and Jewish tradition. Why I didn't take in more of Heschel's obvious wisdom on my first encounter with him long ago is unclear, but its clear to me now that this book, written in 1951, will continue to be appreciated as a spiritual classic for generations to come.

5 comments about Essential Judaism: A Complete Guide to Beliefs, Customs & Rituals.

1. This is by far the best book about Judaism that I have ever read. It carefully gives details on all aspects of Jewish life in a simple, page-turning way. If you are spiritually searching I highly recommend this book. I also recommend this book to any person who has just converted to Judaism and is having a hard time remembering the many prayers and blessings. If you have any questions about Judaism turn to this book, you will find the answers. G-d bless you.



2. George Robinson returned to Judaism as an adult looking for spiritual centeredness, a deeper understanding of himself and his place in the world. He's a journalist, not a rabbi. His writing prowess is immediately evident, as is the fact that he has educated himself extensively in the material he treats. His book is primarily conceived as a broad-ranging educational text and guide for those who departed from the Judaism of their youth but are seeking 'something' or feeling drawn back. The book is actually a unique resource for anyone interested in Judaism. Being just such an 'anyone', Robinson's book is for me too, even though I'm not Jewish.
   
   Beginning with a chapter on prayer and ritual, it becomes apparent that the reader will need to familiarize himself with many Hebrew words to appreciate Robinson's discourse. There's no way around it, but it's well worth the effort. The book is so thoroughly interesting that, regardless of the language and length (500 pages plus appendices), it may not seem like an effort at all. Robinson's scholarship is generally exceptional.
   This reader was quickly struck with how fluid Judaism has proven to be. As the author states, "A people's ideas are informed by their history, and vice versa. . . and a lot of this book is about that relationship. . . There are some who would have you believe that Judaism is a transhistorical, immutable system of belief, but that just isn't true."
   
   A look at the topics treated might whet your curiosity:
   
   1- Service of the Heart: Prayer and Ritual
   2- Rejoice in your Festivals: The Jewish Year
   3- Birth to Death: A Jewish Life Cycle
   4- 613 Ways: Living a Jewish Life
   5- In the Beginning: The Hebrew Bible
   6- The Rabbis Said: The Talmud and other Rabbinical Writings
   7- Jewish Mysticism: Emanations of the Eternal
   8- The Philosophers: The Continuing Evolution of Jewish Thought
   9- Beyond the Rabbis: How Judaism Got Where it is Today
   Appendices (5) and Glossary
   
   I expected that I would use the book only topically, that is, to educate myself on Kabbalist mysticism, the Zohar, rabbinical writings, Jewish philosophers (Buber, for example), the difference between Orthodox, Reform, Conservative, and so forth, in a piece-meal manner. In other words, use it as one uses a glossary or encyclopedia, which in a sense, this book is. But upon reading the Introduction I found myself venturing into the book the old fashioned way, from the first chapter (okay, so I jumped around a little too). Either way, it ends up being a reference resource simply because there is such a wealth of religious, philosophical and historical information.
   
   Thorough, thoroughly interesting, a book that may have no peers among books similarly conceived. Highly recommended.



3. as a jew making a recommitment to jewish practice after a 30-year hiatus, i needed a major brush-up. this book, i believe, was heaven-sent. i continually found myself saying out loud, "i didn't know that!" it covers every facet of judaism, from what to do and expect when you go to services, to the history of ancient israel, to the major philosophers, to how we as a people survived 2,000 years in exodus, to the rise of hasidism, to the effects of the holocaust on the religion, to the differences between the four major branches of judaism -- and everything in between. i flew through the 600-or-so pages and enjoyed not only the content, but robinson's writing style. his use of non-sexist language is refreshing. if the book piques your interest in specific areas, as it did mine, the bibliography points to sources where you can dig deeper. thanks, george, this book is a mitzvah.



4. This book is a very good 'one-stop' overview of Judaism. It is well organized and gives a very thorough background and summary which will help even a total outsider begin to understand to Judaism.



5. Robinson tries to provide a comprehensive introduction to Judaism. It's very strong on the Jewish prayer services, the content of Tanakh, and the highlights of Jewish intellectual history and the Kabbalah.
   
   Not as strong on the holidays and life cycle events. Nu... who's perfect?!

5 comments about The 72 Names of God: The Course: Technology for the Soul.

1. I am an Orthodox Jew and I bought this book with the intention of praying the 72 Names of G-d, but instead, I got a book that tells me that I am god, sin isn't a reality, and that I am in control of everything around me. I burned the book, lest someone else got ahold of it and actually believed that nonsense.



2. This is totally opposite Kabbalah Methodology. This book is a psychological aid. The Kabbalah Center is a for profit organizaition and does not promote true spiritual attainment. For the Truth, see Rav. Laitmans Books, a true Kabbalist who has attained spirituality. See Kabbalah.info for all free material and all the right intentions.



3. I was really disappointed in this book. It does name Hebrew names for God, but I was unhappy to see that this is more of a self-actualization book than a book about God himself. I would have preferred to read the names of God themselves without the writer's personal slant on them. I absolutely wasn't looking for mysticism in this book.



4. It is a very nice book and written well. It gives you a clear view of the names and what you need to do with the names. I started to study Kabbala and this is a very good help with it.



5. Was skeptical about the book when it was recommended. However, upon using it - amazing things have been happening to me. I tell all my friends to use it and amazing things happen for them too.
   
   This book is really wonderful. So thankful I found it!!!

4 comments about Everyday Holiness: The Jewish Spiritual Path of Mussar.

1. This book is an excellent presentation of Mussar, by one of today's premier Mussar teachers in the US/Canada. The author is not Orthodox, and doesn't pretend to be. His own Mussar teacher is Orthodox, and approved of this author's teaching of Mussar to the larger community of both Orthodox and other Jews as well as non-Jews. The material is easy to understand and easy to put into practice. The author teaches Mussar as it was meant to be practiced, with kindness as well as consciousness. If you are the least interested in Mussar, and not interested in a practice to beat yourself over the head with, this is the book you've been looking for. I bought copies for friends along with my own.



2. Mussar is a Jewish ethical practice that involves self-examination leading to self-improvement. The practice is positive in nature and outward focussed though it involves a certain amount of introspection as well.
   
   Everyday Holiness is well laid out in three sections. Part one explains what Mussar is and gives something of its history. Part two describes eighteen middot (character traits) including how they impact on our lives and steps we might take to improve the balance of that particular quality in our personalities. Part three describes Mussar practice, including daily, weekly and annual activities.
   
   I found the book wonderfully clear and relevant for today. It would be quite possible to launch into Mussar with just this book as a guide.



3. This book is very well written . It covers a great deal of subjects and is extremely interesting. I
   have not finished reading the book yet, but so far it is excellent.



4. 
   This a good, clear, important and accessible book. Buy it, think about it, act on it and give it to those you love.

5 comments about Atheist Manifesto: The Case Against Christianity, Judaism, and Islam.

1. While I am and atheist and interested in writings regarding atheism, I did not find this book very interesting. Lots of rambling in language that makes basic ideas sound overly pompous. Despite the esoteric language and references, I did not find much that I had not discovered before.
   
   Anyone starting to read on the topics and ideas of atheism would do better with Bertrand Russell. Russell writes clearly, rather than verbosely and possesses considerable wit. "Why I Am Not A Christian"is a good start and fine alternative to Onfray.



2. This book was so depressing that it took a few chapters to get past that 'dark' feeling. How anyone could read about religion's history and not feel depressed is beyond me.
   But the information was so hard-hitting that it opens your eyes (unless religion has them locked shut) to what has been going on in the past 2 millenia. It's easy to see why this kind of information is suppressed in our religion-dominated culture.
   A book like this would have never even made it into print until now, and even now only in non-theocratic countries. Also the author would never have been allowed to survive (and wouldn't today if he tried this in a Muslim country). I'm sure the 'fatwa' has already been issued by our god-loving, forgiving and tolerant Muslim brothers (and the Christians aren't any happier - maybe they'll issue a "joint" fatwa).



3. I had for a long time believed that god's & religions were an invention of man. This publication was a terrific aid in discovering what I needed to decide that I was a humanist, a polite label for an atheist. You too will enjoy this book if you are looking for proof of what cannot be found in any bible.



4. A whirlwind read because of its passionate oratorial style reminiscent of evangelical speakers. His attacks are as devastating as pulpit attacks on satan. There is nothing of merit or redeeming social value in any of the religions he attacks. Equally worthy of his passion is secular or christian atheism because it does not give reason its proper glorification. According to him, such a compromising attitude only leads to tolerance of superstition and irrationality and complete relativism, the very same sin that the religious seem to fear also. In his passion he fails to differentiate between intolerance that demands punishment and/or withholding privileges and the intolerance of rational people of good will who demand reasons over feelings. He comes across as the very type of person he preaches against, a theocrat with his view of reason as the arbiter of truth. Just because of his extreme position it is a fascinating read. Sam Harris is much more balanced presenting very much the same position.



5. A manifesto, unlike a treatise, is allowed to proclaim rather than argue. This may be why the English publishers of Onfrey's Traite d'atheologie changed the title for this translation. The book is an admirable manifesto--fiery, angry, apocalyptic--but it's hardly a treatise that presents arguments in defense of its claims. Readers who are used to the analytic defenses of atheism characteristic of the Anglo-American philosophical tradition may find themselves perplexed by Onfray's more aphoristic, impressionistic approach.
   
   After a few preliminary remarks on the need to take the Enlightenment ideals of reason seriously, Onfrey proceeds in his Manifesto to focus almost exclusively on dissecting the world's three monotheisms: Christianity, Judaism, and Islam. His remarks will be familiar to readers who know their Nietzche, Feuerbach, and Freud. What may be surprising are the rather bizarre non sequitors with which Onfray sprinkles his narrative: for example, Hitler was a Catholic and justified racial genocide by appealing to Jesus's cleansing of the Temple (pp. 166-67); monotheistic religions require mutilation of the genitalia because monotheistic deities hate sexuality (pp. 107-109); monotheisms are aggressively anti-intellectual (pp. 51-55). Such claims fly in the face of empirical evidence: Hitler's disdainful repudiation of Christianity, the fact that medical circumcision does nothing to lessen sexual pleasure, and Islamic medieval astronomy, medicine, and mathematics.
   
   The tone of anger escalates as the book proceeds. Onfray seems convinced that the world is headed toward a final showdown between religion and secularism, and he ends on an ominously apocalyptic note. In his final condemnation of monotheistic "discourse of neurosis, hysteria, and mysticism," he insists that "we can no more tolerate neutrality and benevolence toward every conceivable form of discourse, including that of magical thinking, than we can lump together executioner and victim...Must we remain neutral? Can we afford to? I do not think so" (p. 219).
   
   There are excellent recent defenses of atheism available from both the Continental tradition (Andre Comte-Sponville's The Little Book of Atheist Spirituality)and the analytic one (Michael Martin's The Cambridge Companion to Atheism). Readers interested in exploring atheism in a rigorous way might want to consult them instead of Onfray. There is much heat in his Manifesto, but relatively little light.

5 comments about The Complete Dead Sea Scrolls in English (Penguin Classics).

1. Dissertations that devote themselves almost wholly and completely to discussing the Nag Hammadi and Gnostic Gospels, or the New Testament should probably be dismissed out of hand, as they are only marginally related to the Dead Sea Scrolls. The Dead Sea Scrolls have nothing in common with any Gospels or New Testament works, except that the DSS are antecedent to them. The Gospels were to the Dead Sea Scrolls and the Bible what New Age is to Quantum Physics. The Dead Sea Scrolls ended very close in time to when the first Gospels or New Testament works began to appear. Perhaps Jesus knew or visited the Essenes; perhaps He was a card carrying member. He certainly was a contemporary to Qumran's final few decades, minus about 30 years. But, the Essenes were not Christians.There are a good many DSS fragments that are antagonistic to men who proclaimed themselves to be the Sons of God, as it was conservative Jewish thinking then, and remains so today. Also, Vermes does not make any connection whatsoever between the Teacher of Righteousness, a completely different personality who lived somewhere earlier than about 130 B.C.E., to Jesus. Reviews that go on at length about that so-called connection are an indication that the reviewer has not read "The Complete Dead Sea Scrolls In English".
   
   As I read more cross sections of the popular works, I come to appreciate the differences in interpretations between scholars. I see there is serious distance between the interpretations of Geza Vermes and Robert Eisenman. The interpretation of 4Q448 is a major source of contention between the two scholars.
   
   In another book, "The Dead Sea Scrolls Uncovered", Robert Eisenman and Michael Wise use their interpretation of 4Q448 as evidence, even proof, that the origins of the Qumran community were not Essene. Eisenman labels 4Q448 "Paean For King Jonathan (Alexander Jannaeus - 4Q448)" Eisenman says, "This clearly disproves the Essene theory of Qumran origins at least as classically conceived." The reason given is that the so-called "King Jonathan" was the very same "Wicked Priest" refered to in the pre-Christian era scrolls. This belief is mirrored in yet another popular book, "The Dead Sea Scrolls", which is again co-edited by Michael Wise (Wise, Abegg, Cook), and calls the piece "In Praise of King Jonathan". So you see, a single DSS fragment has already been interpreted slightly differently in three different popular publications. I'm sure the Florentino Garcia-Martinez book may fall into either of these camps, I shall have to look for it. I enjoy all of these lay publications, and find that sampling from all of them enriches my cumulative understanding of the Dead Sea Scrolls. Incidentally, the Eisenman/Wise and Wise/Abegg/Cook books tend to expostulate connections or continuity with the New Testament, but those connections are tenuous, and as Vermes points out in this book, controverted by the greater body of evidence that the Essenes eschewed any man who claimed to be the Son of God. There is, by the way, a DSS fragment called by Wise/Abegg/Cook "A Vision of the Son of God" (4Q246).
   
   By sharp contrast to the Eisenman/Wise publications, Vermes thinks that the King Jonathan to whom this very brief and singular fragment refers is Jonathan Maccabeus, and other interpretors are only incorrectly assuming it is a reference to Alexander Jannaeus. Vermes labels the fragment "Poetic Fragments on Jerusalem and 'King Jonathan'". Vermes identifies the poem with Jonathan Maccabeus "at the start of his political-military career, when he was celebrated as the liberator of the Jews and of Jerusalem, and link this text to the statement of the Habakkuk Commentary in viii, 8-9, concerning the good behavior, 'when he first arose' of the ruler who was to become the Wicked Priest."
   
   Both of my own references here are taken from the 2004 editions of each of these books, "The Dead Sea Scrolls Uncovered" (Eisenman/Wise), and "The Complete Dead Sea Scrolls In English" (Vermes), respectively. I am not knowledgeable enough on the subject to say who is right. I prefer the Essene theory, based on Occam's Razor. It is simple, well fortified with obvious and abounding supportive provenance, and the converse theory (Qumran was other than Essene) is a bit stretched and fringe, even 'New Age', it seems to me. It is interesting that in the Eisenman/Wise book, there is no bibliographic or index reference to the Vermes' book. It's as if Eisenman/Wise are totally ignoring Vermes's work on the subject. How catty! How petty! They completely ignore the work of a major scholar, with a great many publications on Dead Sea Scrolls interpretations? Ah, well...On the other hand, Vermes makes "generous" direct references to the Eisenman/Wise book, as well as directly controverting the Eisenman reference square-on as insubstantial. It's as if Vermes is saying, "I'll show you! I'll take the high road, and I will mention your book, no matter how wrong you guys may be, in my own book." A couple of months ago, I would not have known the difference between the two editors' points of view. If you keep pecking away at the subject, you're bound to improve your quality of understanding. I'm glad I am at a point where I can start to recognize differences between the different scholars, all based on my own independant studies.



2. Unfortunately I have not had the time to really read through this book, but I needed it for a 2-week early Judaism course. What I have been able to read has been beneficial to my education regarding the history of the Jewish people and Jewish religion.



3. This is an outstanding translation. But you should know that it's written in the language of the King James Version with Thou's, Thee's and Thy's. That make it a little less meaningful for me personally.



4. I do not usually write reviews, but going through this book answered a lot of questions for me and I thought it might be helpful for other strictly lay people like me to know how much I have liked reading through different sections of it.
   
   Though I had a complete, rather progressive, Jewish education as a child, what is in the Dead Sea Scrolls was not really covered. As it is fragments of different scrolls, I do not know if it can be called a history - but it is historical - and I enjoyed reading about the civilization and their rules/practices of living - both religious and secular.
   
   Especially with many of the religious discussions heard these days of the Messiah -- the Messianic statements - i.e. The Messianic Rule, The War Scroll, The War Scroll from Cave 4, The Book of War, A Messianic Apocalypse -- are very useful in bringing into focus a real Jewish perspective of that time of what was expected for the coming of the Messiah and the Kingdom of God -- and the Covenant with God.
   
   I really enjoyed the introductions and explanations by Geza Vermes.



5. Everything written or translated by Vermes is wonderful. He knows and understands scrolls from both a Christian and Jewish point of view.

5 comments about Judaism for Dummies.

1. Here to take its place in the greatest informational series this side of a bookshelf full of encyclopedias, Judaism For Dummies continues the "Dummies" tradition of educating and never boring the inquiring mind of its reader. In this volume, which tells everything that might possibly ever be asked about humanity's oldest and most profoundly world-changing religion, concise facts are presented in such a way that anyone, from children to adults, can grasp the informative answers herein. From biographies of the great figures in Judaism, to simple answers on customs, holidays, dietary requirements, beliefs, the Kabala, rabbinical laws, the hows and whys of anything Jewish, it's all explained here. There's even a delightful page dedicated to Jewish humor, which includes a sardonic joke about two Jewish men in an alley who see a pair of tough-looking men approaching. The one Jew turns to the other and says, "I think we should get out of here cause there's two of them and you and I are alone." Ha, yeah, pretty good... Judaism For Dummies is a fine source of educational material and it impressed me, as so far every book in this series has.



2. I can't imagine how I would have survived giving a presentation during the past High Holiday, Yom Kippur.
   
   I was faced with a room of folks that thought they knew what it was to be a Jew or to be JewISH, and not a one of them had many clues.
   
   It was nice to have this format so that I could highlight my way through what eventually became a great presentation, and a great gathering of learning women.



3. Book gives a wide perspective on Judaism... Worth buying if on sale.



4. This book is especially helpful for those who align themselves with Judaism or simply do not understand the Jewish community or faith and its long-standing oppression. It explains in detail the differences in Jewish religion and their cultural importance. It is a book that contains humor and isn't militant about the Jewish faith. It is unpretentious and a great investment for anyone who is curious. It was a wonderful guide to Yiddish and commonly used Hebrew words. It is indexed to boot!



5. This book is really helping me to understand even more judaism, I didn't even imagine that I could find all the information I need to get started in just one book!