What if Rome had become Jewish?

Most of us are aware of Emperor Constantine's historic decision to convert to Christianity and to make it the official religion of the Roman Empire. It was a choice that truly changed Western Civilization and the world. Christians went from a persecuted minority to becoming the ruling majority with the power to define the world view of all of Europe. Today, Christianity is the largest of the world's religions and the dominant faith of most developed nations. But, what if Rome had become Jewish? How might the world be different? This is more than mere speculation. It came close to happening with the rise to power of the Roman Emperor Julian in 361 A.D. It matters today in that it offers insight into how Judaism is different than Christianity and other religions and how we as Jews should define ourselves and advocate our faith to others.

The ascendancy of Julian the Apostate to the throne a mere quarter century after Emperor Constantine's historic conversion temporarily crippled Christianity and threatened to wipe the emerging faith out of existence. The new emperor forbade the practice of Christianity and returned the Roman Empire to its pagan roots. He restored equal rights to the Jews, which had been restricted under Constantine and promised to help restore the temple in Jerusalem. Many scholars believe that he was ripe for conversion. It was only his untimely death two years later that prevented this and allowed for the reemergence of Christianity as the official faith of Rome. But what if he had reigned longer and had converted to Judaism? How might the world be different today? No one can say for sure, but the speculation is interesting and insightful.

An obvious difference is that Jerusalem would have been the religious capital of the empire rather than Rome. This would've meant massive enshrinement and development of the city and surrounding region and could've altered the development of Islam later. In a symbolic sense, it might have started the fulfillment of the Biblical prophecies that foresaw Jerusalem as a "light unto the nations" and the place that all of humanity would turn to in seeking God. But more importantly, the world view of Western Civilization would've been different. But how?

Unlike Christianity, which developed and was nurtured in Hellenistic society, Judaism is a faith of the East. Eastern religions tend to be more abstract and meditative in nature. For centuries, meditation and mysticism were strong components of Judaism that only started to decline in the late 1800's, as Jews left the ghetto and sought to blend in with the Christian European society around them.

The "ghetto experience" itself would've never occurred, as Judaism would've been the mainstream norm rather than a minority threat to Christianity. This is especially important when one considers how much of Jewish thought and practice developed in reaction to outside pressures. I believe that in a more open setting, Judaism would've gone through a spiritual Rennaissance much earlier, similar to what is happening in America today. Also, it would have developed as a faith community, similar to that of the original followers of Abraham rather than an ethnic identity separated from outside society.

Many don't realize that up until Rome officially became Christian in 330 A.D., Jews actively proselytized and attracted converts. The Rabbinic/Talmudic period from 300 B.C. to 500 A.D was a golden age for conversion to Judaism. Some experts say that the Jewish population grew from about 150,000 in 586 B.C to 8 million by the 1st Century A.D. This was due in large part to conversion. Philo, the Jewish philosopher from Alexandria in the 1st Century A.D., estimates there were 1 million Jews in Egypt, or 1/8 of the total population. Other estimates state approximately 4 million people, or 10% of the Roman Empire had converted to Judaism by this time. Flavious Josephus, a Jewish historian of this period, wrote, "There is not a city of the Grecians, nor any of the barbarians, nor any nation whatsoever, whither our custom of resting on the seventh day has not come and by which our fasts and lighting up lamps and many of our prohibitions as to food are not observed."

For the most part, these converts came of their own free will. It is with rare exception that conversion was forced and these incidents were condemned by the rabbis and never repeated. Rather, converts were attracted by the ethical and moral behavior of the Jews, Jewish teachings and practices and the hospitality they received from the Jewish community. But, all of this changed when Rome officially became Christian and saw Judaism as a competitive threat. It is also due to this Christian conversion that Jews, rather than Romans, were blamed as the killers of Christ and anti-semitic sentiment grew. Obviously, if Rome had chosen Judaism instead, these feelings and allegations would have never been promoted and the persecution that historically followed would have never happened.

Christians in the Roman period also thought that the Second Coming of Christ and the Messianic Age were at hand and so neglected their civic duties. Rather, they focused on the afterlife. Many scholars blame, in part, the decline of the Roman Empire to this lack of governance by the new Christian officials.

Judaism has always been focused on the repair and improvement of this world. It is the concept of Tikkun Olam. We don't even have an established concept of heaven, or the afterlife, but just discussion and speculation, as the emphasis has always been on the here and now. That is why Jews have always stood at the forefront of civil and equal rights movements and why we've historically been represented in government positions in larger numbers than our percentage of the population.

Another place that this manifests is with regard to environmental concerns. Our primary symbol of the concept of heavenly paradise is the Garden of Eden. This reminds us taht we are stewards of our planet and partners with God in the process of creation.

Judaism also emphasizes personal responsibility over the concept of Original Sin. It is our belief that every child is born free of sin and without blemish. We are beholden to the consequences of our individual decisions and choices and not to those of our ancestors. This is in contrast to Christianity that teaches that we are all born sinners and it is only through the grace of God in the form of Jesus that we are "saved."

The concept of salvation itself is different between Judaism and Christianity. Jews believe that all people who practice justice, good deeds and live a righteous life will be rewarded regardless of the creed they practice. Christianity, in contrast, teaches that only those who believe in Christ as their Savior will go to heaven and be spared eternal torment in the pits of Hell. This single belief has lead to greater injustice and intolerance than any other in the Western World, manifesting in various forms such as the Crusades and the Spanish Inquisition. A similar conviction of the trueness of their faith is fueling the savage acts of terrorism currently performed by Islamic extremists. It is only with the more recent secularization of Western society that this intolerance has diminished. Thus, I believe that a Jewish Rome would've lead to a more tolerant society sooner.

These are just a few representations of how a Jewish Rome could've lead to a Western World that is far different from that which developed under Christianity. That is not to say that Judaism is perfect, or that Christianity is inferior. We are all striving to be better. But it does illustrate some of the differences between our religions and how we as Jews can promote and advocate our faith better. As in politics, you can't find success by just being against something. We can't just dispute the messianic role of Jesus. We must also promote the virtues of our own beliefs and be proud of our religios heritage. Then we can truly be an alternative choice that will grow and contribute to the improvement of this world. I hope that this commentary and speculation can stir some discussion and contribute to that goal.

Untile next time, Shmuel....

Democracy Protests In Iran Days After Celebration Of King Cyrus Day

Today is the 30th anniversary of the 1979 takeover of the American Embassy in Tehran by Iranian protestors. While many stood outside the former embassy in a government sponsored rally yelling "Death to America", many other pro-democracy demonstrators protested on the outskirts of the rally chanting "Death to the Dictator" in defiance of the Islamic mullahs running their country.

Last week, on October 29th, the world recognized King Cyrus Day. What many do not realize is the symbolic connection between these two events.

King Cyrus was himself a champion of human rights and is most well known for releasing the ancient Jews from their captivity in Babylon and allowing them to return to rebuild the temple in Jerusalem. Because of this, the Bible refers to him as "the annointed of the Lord." He also decreed a universal charter for human rights for all people in his kingdom regardless of their religious, or ethnic background.

Today, the former kingdom of Cyrus is ruled by Islamic extremists who don't share the tolerance and compassion of the former Persian monarch. There's is the rule of fascism with no with no respect for democracy, or human rights. Non-Muslims are at best treated as second-class citizens. Those who disagree with their rule are arrested, tortured and sometimes murdered. Now, they seek nuclear weapons to destroy Israel and spread their their murderous revolution around the world by force.

But there are those within Iran who believe in democracy, tolerance and human rights. Knowing the consequences, they risk their lives and fortunes for freedom, just like the Biblical prophets and the fathers of the American Revolution. They need and deserve our support! Liberty is the gift of heaven to humanity and must be protected and preserved at all cost.

The Bible itself speaks of this divine gift. Both Moses and his father-in-law advocated representive government during the Exodus from Egypt. Later on, the prophets speak of God's disfavor of the census for taxation being implemented by King Solomon as too much centralization of government under the rule of an earthly monarch rather than under the rule of the King of Heaven.

I ask you to support democracy in Iran in whatever way you can. Elect officials who promote the overthrow of the Islamic regime in Iran rather than those who wish to negotiate with these murderous thugs. Participate in demonstrations when possible, or organize some yourself. You can also speak out on the many online sites for democracy in Iran on Facebook, Twitter and elsewhere.

Through our efforts, we can honor the legacy of King Cyrus and help bring peace to the Middle East and the world. I ask for your support.

Until next time....

Shmuel

The Golem and Frankenstein

I was recently asked if Jews celebrated Halloween. Of course, I answered yes that although Halloween wasn't specifically a Jewish holiday that we had nothing against it and participated in it as an American children's holiday. But it got me to thinking about Judaism's most famous monster, the Golem and the influence it had on the even more popular horror icon, Frankenstein.

Many have heard of the golem and some may even know that it was Rabbi Judah Loew ben Bezalel, the Maharal of Prague, who is credited with his creation. Like Frankenstein, he was a large, bulky creature of enormous strength and little intelligence. The similarities are so strong that Boris Karloff modeled his posturing and portrayal of the Frankenstein monster after the silent film depiction of the Golem in the 1931 classic hit, Frankenstein. But despite the similarities, there's a lot that made the two monsters different. The Golem was formed with prayer and the assistance of God, whereas Frankenstein was pieced together by the famous doctor of the same name in defiance of the divine.

I also learned that the mention of golems precedes the famous Rabbi Loew and is actually mentioned once in the Bible itself in Psalm 139.16. There it means "shapeless mass." There are also several mentions of creating golems in the Talmud where the term means "unformed," or "imperfect." A rather interesting mention of the term golem from the Talmud is with regards to our original human ancestor, Adam. According to Talmudic lore, he was called "golem," or imperfect himself for the first 12 hours of his existence with the meaning "body without a soul." I find this passage fascinating because it raises some interesting questions.

1) If the soul enters the body at the moment of conception then why was Adam referred to as a golem?

2) Is the Talmud speaking of a deeper meaning for the term soul, besides the force that animates and gives life?

According to Kabbalah, there are 3 levels of the soul...the nefesh, ruach and neshamah. The nefesh is the life-force, or animal soul of the body. The ruach (wind) is the divine breath of life that comes to rest (nafash) in the human body. The neshamah is the human capacity for intellect that separates us from the plants and animals around us. So perhaps the Talmud is referring to a higher consciousness that developed later in Adam.

Jewish mysticism also teaches that we are in reality aspects of the Divine and it is only our limited consciousness that falsely makes us feel separate from God. My most famous teaching of this is from the Hasidic Rabbi Dov Baer of Lubavitch. He taught that one should "think of your soul as an aspect of the divine like the raindrop in the sea." This then, I believe, is the real meaning the Talmud is getting at. For the first twelve hours, Adam was the raindrop in the sea and it was only with the passage of time that his perception became limited and a sense of distinctiveness and separation emerged.

Anyhow, this is just a thought to consider. I'd like to hear yours. In the meantime, enjoy Halloween and realize that we as Jews are just as much a part of that fall tradition in America as anyone else.

Until next time....

Shmuel

American Recession Triggers Aliyah....

I recently read an article from the Jewish Telegraphic Agency discussing how the current recession in America is causing more and more Jews to consider moving to Israel. According to the article, America's current economic downturn was not the catalyst for making aliyah, but rather was the trigger that caused many to choose to do it now. An example is Jeff Wilens and his family formerly of Boca Raton, Florida who owns a mortgage company there.

"Without a question, the economy has played a big role in our decision tomake aliyah," he said. "I've been in the mortgage business for 15 years. In the last 2 1/2 years the mortgage business, especially in southern Florida, was one of the hardest hit."

He like many have decided this is the time to make aliyah and start over in the Promised Land.

I found the article thought-provoking and it got me to thinking just what this means both to Israel and America. Here's what I came up with:

1) Israel definitely benefits from the intellectual and financial resources of these new citizens. Among those making aliyah are Josef Mandelbaum, the CEO of American Greetings, who's making the move even though he says he hasn't directly been affected by the recession.

2) America will lose as it feels the drain of wealth and intellectual talent from these individuals leaving. Specifically, the American Jewish community will be weakened if their numbers and political influence continue to decline at a time when other ethnic and religious groups are on the rise.

3) Changing demographics in the American Jewish community will also affect both the Democratic and Republican parties and national politics, as Jews have traditionally voted as a block and have in many cases been the swing vote. Depending on who stays and who leaves will determine which party is strengthened and which is weakened. This is occuring at a time when more traditional Judaism is on the rise in the United States and this has been benefitting the Republican party as these individuals hold more conservative values. But these traditional Jews may also be the ones to make aliyah in larger numbers than their more liberal counterparts which would benefit the Democrats. We'll have to wait and see.

4) How Israel is affected internally will be interesting to observe. Historically, the original Zionist settlers came largely from Eastern European countries and tended to be more socialistic in their political philosophies. Following the establishment of the State of Israel, Jewish immigration came largely from Arabic and Muslim countries who'd experienced persecution and oppression under the regimes of these countries and so were staunch defenders of Israel. But they brought no direct experience, or history of democracy and representative government. Then came the next wave of immigrants from former states of the Soviet Union. They'd witnessed firsthand the abuse, corruption and intolerance that occurred in the name of Communism and were strong advocates of more conservative, Republican style politics. As they had nowhere else to go, they were also staunch defenders of Israel from its enemies. They've played a large part in empowering the more conservative coalition that is currently in office in Israel today. So, will the Jews immigrating from America join them in espousing Jeffersonian values, or will they be more like the original Zionist settlers with more left-wing politics. If the former, I believe Israel will benefit tremendously.

These are just a few of my thoughts having read about the increased trend of American Jews to make aliyah to Israel. I'm sure I'll have more and invite your thoughts and opinions as well. Please comment and let me know what you are thinking.

Until next time....

Shmuel

Israel-Kurd magazine

I recently came across an article by Radio Netherlands discussing the printing of the second issue of Israel-Kurd magazine. I was impressed for to reasons:

1) Not that long ago, this kind of press freedom would have been unheard of in Iraq and

2) It illustrates the growing relationship between Israel and the autonomous Kurdish region of northern Iraq.

In the magazine, publisher Dawud Baghistani calls for the return of Kurdish Jews to northern Iraq, whom he considers native Kurds. Some may return and many other Israelis will visit which is sure to contribute to the prosperity of the region. But I don't think this is the most important element of the publication of Israel-Kurd magazine. So what does it all mean?

A primary reason for the growing closeness between Israel and the Kurds is strategic. As both are non-Arabic peoples, they have certain interests in common. For Israel, the Kurds provide an intelligence source into Iran, Iraq, Syria and Turkey, as all four countries have large Kurdish populations. As such, there are numerous reports that claim the presence of Israeli military and intelligence officials operating out of northern Iraq. For the Kurds, Israel is a source of inspiration and support for their own future national ambitions.

I've also heard that the number one source of television news for the Kurds is from Israel to the point that the joke is that if the Israelis say it's going to rain, you should grab an umbrella.

There's also the historic ties between Jews and the Kurds. As we discussed before, both peoples likely share common Hurrian ancestry. Abraham's Ur of the Chaldees may have been the Hurrian city of Urkesh in northeastern Syria, a home of the Kurds today. It is also becoming more apparent that the early Hebrews followed many customs of Hurrian origin including the perplexing reference by Abraham that Sarah was his sister. In Hurrian custom, calling one's wife your sister was a privileged status that came with extra rights. So, the historic ties between the two peoples run deep.

I hope that the growing ties between Israel and the Kurds is a sign of increasing freedom and eventual peace in the Middlel East. It definitely adds to Israel's security and prosperity, as it does for the Kurds also. Like the Turks, the Kurds can act as a bridge between Israel and the Arab world which can lead to greater trust and stability.

I ask that you join me in learning more about the historic relationship between Jews and the Kurds and will work to foster a close and more prosperous future between our two peoples. I'll talk more about our special relationship in the future, so you can start by checking back here to learn more.

Until next time....

Shmuel

Sukkot and the Ten Commandments

In our last post, we discussed how the seven days of Sukkot relate to the seven lowest sefirot, or attributes of God from a mystical perspective. We contemplated meditations on the particular sefirah that corresponds to that day of Sukkot and also on the seven sages that relate to each of the sefirah. Today, I'd like to go a step further and illustrate how each of the Ten Sefirot also correspond to each of the Ten Commandments. We'll focus on the seven lowest, or closest sefirot to humanity and the physical world in connection with each of the seven days of Sukkot. This should deepen our meditations and spiritual experiences of this holiday.

Kabbalah teaches us that the universe was created and is sustained through ten attributes of the Divine known as the Ten Sefirot. These sefirot correspond to the ten utterances of God in the first chapters of Genesis ("Let there be...). These ten sefirot are laid out graphically on what is known as the Tree of Life. This "Tree" is a ladder, or map of human consciousness as we grow spiritually closer to enlightenment and unity with God. As mentioned in our last post, the seven lowest of these sefirot correspond to each of the seven days of Sukkot. The Zohar prescribes a ritual for Sukkot of assigning a Biblical sage who represents the qualities of each sefirah to the day of the holiday the sefirah represents. We are told to contemplate and welcome that sage into our sukkah booth on their particular day.

But the Ten Sefirot also correspond to each of the Ten Commandments and can be used to deepen our meditations and understanding of God and our role in the universe. Here they are:

1) The highest sefirah of Atzilut, or unity with God corresponds to the first commandment "Thou shalt have no other gods before me."

2) The second sefirah of Hokmah, or wisdom, corresponds to the second commandment "Thou shalt make no graven image."

3) The third sefirah of Binah, or understanding, corresponds to the third commandment " Thou shalt not take the Lord's name in vain."

These three highest sefirot relate to our relationship with God. The seven lower sefirot relate to humanity's relations to each other and the world. It is these sefirot that correspond to each of the seven days of Sukkot and should be the focus of our holiday meditations.

4) The fourth sefirah of Chesed, or mercy, corresponds to the fourth commandment "Thou shalt sanctify the Sabbath and make it holy."

5) The fifth sefirah of Din, or judgment, corresponds to the fifth commandment "Honor your father and mother."

6) The sixth sefirah of Tiferet, or beauty/harmony, corresponds to the sixth commandment "Thou shalt not murder."

7) The seventh sefirah of Nezah, or eternity, corresponds to the seventh commandment "Thou shalt not commit adultery."

8) The eighth sefirah of Hod, or seasons/cycles, corresponds to the eighth commandment " Thou shalt not steal."

9) The ninth sefirah of Yesod, or foundation/emotions, corresponds to the ninth commandment "Thou shalt not bear false witness."

10) The tenth sefirah of Malkhut, or kingdom, corresponds to the tenth commandment "Thou shalt not covet."

As we reflect on the different sefirah/commandments on each of the days of Sukkot, we can see that they each work on a different level of consciousness and our soul. The tenth sefirah of Malkhut relating to the physical world makes sense as corresponding with the commandment to not covet. The sixth sefirah of Tiferet corresponds to the sixth commandment to not murder, as killing is unnatural and disrupts the harmony of the universe. The fourth sefirah of Chesed relating to mercy represents the first day of Sukkot and makes sense as the physical and spiritual rest of the Sabbath was a gift of mercy from the Divine.

As we contemplate our blessings and bounty during Sukkot, relating each of the days to their corresponding commandment will deepen our holiday experience and enhance our spiritual growth.

Until next time....

Shmuel

The Seven Sages of Sukkot

For many of us, Sukkot is considered a relatively minor "fall harvest festival" in the Jewish calendar. We are vaguely aware of Sukkot "booths" representing the temporary shelters used by the Israelites during their wanderings in the Sinai Desert and of the ancient tabernacle that housed the Ark of the Covenant prior to the building of Solomon's temple. But few of us are aware of the mystical aspects of this holiday that attempts to spiritually reunite our consciousness with the Divine through ritualized drama.

Sukkot lasts for seven days in Israel and eight in the Diaspora. Kabbalists connect each of these seven days with the seven lower Sefirot (Chesed to Malkhut) that represent the closest aspects of God to humanity and the physical world. Each of the Sefirah has its own characteristics (mercy, justice/judgement, etc.) that we can meditate upon on its appropriate day. It's like a spiritual ladder of conscious ascent towards reuniting with the spirit of God.

Each of the sefirah also has a biblical sage associated with it who best represents its unique characteristics. The Zohar suggests a ritual that has become commonly accepted by traditional circles within Judaism.

"When you enter the sukkah, you ought to openly invite the divine saints to join you because they are your glory. They come in spiritual form to join us on all sides."

The practice is to invite each of these seven sages on their day of Sukkot into your sukkah booth.

Day 1 is Abraham connected with the sefirah of Chesed and divine mercy.

Day 2 is Isaac connected with the sefirah of Din and divine judgement.

Day 3 is Jacob connected with the sefirah of Tiferet and divine harmony/enlightenment.

Day 4 is Moses connected with the sefirah of Netzach and divine triumph.

Day 5 is Aaron connected with the sefirah of Hod and divine majesty.

Day 6 is Joseph connected with the sefirah of Yesod and divine foundation.

Day 7 is David connected with the sefirah of Malkhut and the Shekinah, or nurturing aspect of God.

On succeeding days, we invite each of these sages into our sukkot and many adorn their "booths" with drawings and pictures of them. The idea is to think about how each of these saintly figures represent their associated aspect of God's personality. Through this meditative drama, we can ascend the spiritual ladder towards complete absorption within the Divine Presence ourselves. We realize and come to understand that we are aspects of God ourselves.

As part of this dramatized meditation, I'd suggest the following thoughts, or questions.

1) What does the sage associated with that day of Sukkot represent to you?

2) How can you best exemplify those traits in your own life and how can they help you to grow spiritually closer to God?

3) What would it be like to meet and speak to that sage in person? What would you say and how would you feel? What could you learn from them? Imagine this meeting happening at that moment.

4) What role do you play within creation and as an aspect of the Divine Presence?

5) What blessings should you be grateful for and how can you bless this world and others in your daily activities?

Most scholars believe that Sukkot served as the inspiration of the Puritans for the first Thanksgiving. The recognized the divine blessings in their own lives. We should find similar inspiration. But now we know that the holiday is also a meditative drama of a much more intimate relationship with God's divine presence.

For further study, my source for this ritual is "The Mystic Quest" by David S. Ariel.

Until next time....

Shmuel