We live in an age where ‘management-speak’ rules the workplace and increasingly our own personal lives. And to be fair, not all of it is bad either. One of the tag-lines banded about so often is that we should all become self-reflective practitioners, to develop the ability to self-analyse and be self-critical with a view to self-improvement. Leaving aside for a moment the element of ‘self’ in all this which panders to our modern perception of the importance of our own individuality and self-worth (ego), the idea that we should take a sharply self-critical view of ourselves is in line with Torah thinking, and Yom Kippur was not that long ago that we should have already forgotten the positive impact of such deep inner reflection. The question however arises as to what to do when one has correctly assessed the real situation you find yourself in; what medicine or even antidote do you apply. What is the way ahead?
In the lest few weeks two very interesting articles have highlighted both the situation and the question. We ARE beginning to recognise that Judaism just can’t carry on like it is now, that we need renewal and reformation. I have quoted at some length from the article below with links for further reading:
The Pew report in the USA discusses the assimilatory tendencies in American Judaism, and the projected end of the community in that country: <The Pew report shows unequivocally that today’s American Jewry (..) derives its Jewish identity from factors completely devoid of any semblance of the source of Jewishness: Judaism.
What both the Pew survey, as well as common sense, confirms is that the only honest and sustainable justification to be Jewish is belief in the holiness of the Torah and the sanctity of the commandments therein. You either truly believe in divinity or you ascribe the holy texts to the lunatic ramblings of dessert wanderers, driven mad by infinite sand and desolate horizons. You simply can’t have it both ways.> http://blogs.timesofisrael.com/a-spiritual-genocide/
These are indeed noble sentiments addressing a real question, the loss of Jewish identity and how to get it back again. The author points correctly to where the solution is to be found: in rediscovering what Judaism is about. That is impossible without engaging with the G-d who gave us this revelation beyond worth.
Rabbi Naftali Brawer, a popular rabbi in the UK who heads the Spiritual Capital Foundation, wrote at length recently on the same topic and problem in the Jewish Chronicle 6.9.13 ‘Talking about G-d is the last taboo’, but addressing the need for renewal and its focus more directly: <If we are to advance a Judaism that is compelling and relevant to the majority of thinking Jewish adults today we need to move beyond the simplistic and uni-dimensional concept of God that is taught to children and to develop a theology that captures our experience of God in an increasingly complex world.
We need a theology that takes account of such issues as evolution, biblical criticism, feminism, universalism and pluralism. We need a theology that reflects the reality of the State of Israel and Jewish power rather than one that echoes Jewish victimhood. The cost of not continuously renewing our theology is to allow a growing rift to develop between God and our lived experience, rendering God irrelevant. Judaism gave the world the gift of monotheism. We owe it to ourselves and to the world to ensure that it remains more than a cultural artefact.
We need our rabbis, educators and thinkers to engage deeply in questions about God and His place in our world so as to shape a powerful, relevant and compelling God-Conscious Judaism for the 21st century.> http://www.thejc.com/comment-and-debate/comment/111130/talking-about-god-last-taboo
His brave and determined words face up to the reality of our situation and reach forward for answers. His courage is to be applauded for dealing head on with the real issue for Jewish identity in a modern and post-modern world: We need to talk about G-d. To stop hiding in historical issues however severe and begin to positively map out the territory that is Jewish and Israeli.
But it surely must be even more than this too. To talk about G-d is to ask the timeless question ‘who is G-d?’ This is not to ask ‘who’ in the historical sense of the G-d of our Fathers, but who He is in terms of His nature, character, yes even ‘personality’. What can we expect of Him? The questions edge towards a more fundamental issue: to know who G-d is, is to know Him. Knowing is relational and not mental or academic. It is why He defines Himself as ‘I am the Lord your G-d who brought you out of Egypt’, historical acts and events DEFINE who G-d is. We know Him by His deeds. How many of us have that deep a relationship with G-d to recognise when He acts in our lives, and even more, would know it to be HIM because it fits our experiential and theological expectations. That G-d chooses to self-declare as the One who delivers, sets free and redeems from Egypt is crucial to our understanding of who He is. Our G-d brings freedom. It is also why in the first century that many of our people from all classes and strata of Jewish society accepted Yeshua as Mashiach because in and through Him they could see and experience the freedom, redemption and salvation promised in Judaism as a hallmark of G-d’s activity in the affairs of men. Such public demonstrations brought forth the response in the people ‘G-d has visited His people’ (Besorah according to Lukas).
So let’s talk about G-d. Let’s begin the discussion and debate before it is too late. Our Jewish identity hangs on us knowing who our G-d is, before we cease to care.