The creed of a secular jew (Credo de un judío no creyente) - Egon Friedler

[Ale Wajner]

THE CREED OF A SECULAR JEW Egon Friedler Taking a page from the celebrated book in which Umberto Eco and Cardinal Martini discuss how an atheistic Catholic identifies with his faith, I would like to do the same for secular Jews, particularly while the philosophical essence of Judaism is a subject for passionate debate. I believe firmly in Jewish continuity. And I'm convinced that we will be able to maintain it if we remain a nation, rather than becoming a mere religious sect. I believe in pluralism. It is a basic precondition for Jewish survival, basing itself on the peaceful interchange of conflicting opinions and ideas, and on mutual respect accorded all of the varied strains of Judaism. We must cherish the worth of our Biblical and Talmudic sources, and study them with a creative and self-critical outlook, freed of the fetters of primitivism. Zionism is an integral element in this panorama. It is the matrix for a democratic state of Israel, and binds together the Jewish communities of Israel and the Diaspora. We have no need of those theocratic currents which would petrify the fluid nature of Zionism. Although we may be nearing the conclusion of the first epoch in modern Israeli history, there are still countless future challenges. The Jewish people must take up the gauntlet of modernity. We must join in the search for scientific knowledge, for this is the ineluctable force which proves that all human beings share a common planetary destiny. Jewish history has shown that our survival is only guaranteed by real democracy. The great sage Hillel admonished us not to do unto others as we would not have them do unto us. Hence, we must fight for human rights as a universal principle. Nor should we ignore the real danger posed by anti-democratic elements in Israel. The immense richness of Jewish culture is truly astonishing: from the heartwarming Yiddishkeit of Eastern Europe to modern Israeli literary masters such as A.B. Yehoshua; from the enchanting medieval folklore of Spain to the most sophisticated pondering of Einstein and Freud. I affirm the supreme power of reason as a basic tool in the progress of society, science, and technology. Reason may help to forge a more just society. We should not forget the humane values which Judaism has bequeathed to Western civilization, and we need urgently to apply those precepts within the ebb and flow of everyday existence. That is the authenticity of the Jewish faith. Hence, I reject fanaticism and false ceremonials as inherently degrading. I cannot accept the attempts of an absolutist minority to engender a uniform religiosity which does not reflect the lifestyles of most Jews. All streams of Jewish thought deserve an equal amount of respect. For that reason, I demand the recognition of my stream within the bounds of that vast ocean. An agnostic or atheist Jew is no less Jewish than the most fervently believing Orthodox Jew. Without freedom of choice, Judaism will lose its uniqueness, its spiritual strength, and its universal value. We must counteract the attempts of those who would nullify this freedom, who aspire to abolish this hard-won right. I believe in the relevance of Judaism to modern life, in the treasure-trove of experience and contemplation which every Jew carries with him, within both the institutional and personal spheres. The Jewish family is the bedrock of our society, and its coherence is necessary to insure its self-perpetuation. At the same time, tolerance is required regarding the different lifestyles which exist in ever-increasing numbers within Jewish society. Goethe summed it up best: "The tree of theory is gray, but that of life is living green." Why then, is it necessary to define, and ossify, the question of "Who is a Jew” within those theoretical gray parameters? After all, Israel is the heart of the Jewish people, and no Jew, whatever his affiliation, can be apathetic to it. But for that caring to continue, Israel must not legislate Judaism, but rather encourage it as a living, breathing entity. Judaism is not only the veneration of ancient texts; it is an on-going process of creation. And its prophets have always aspired to the redemption of mankind. From a Jewish perspective, then, globalization should not be some abstract technocratic concept; but a world-wide force for tolerance and understanding. Jewish continuity is successfully achieved only through education-and education provides the only hope for genuinely transforming society. Let us not forget that, along with the technological horror of the 20th century, that time also saw the world-wide diffusion of the concept of human rights. Progress is not only measured in material terms. But progress has its enemies: Rabin's assassination was ample proof of that. False messianism threatens to drown us in a violent sea of rhetoric. And the ultra-Orthodox will inevitably remain afloat. Only by cultivating a community wide sense of the obligation between the individual and his/her fellows can we create a sense of real solidarity-one that recognizes difference of opinion rather than eliminating them at the point of a gun. I am convinced that Israel and the Diaspora share common objectives, and that these aims will allow us to cooperate rather than compete. Our goal is to understand and relish our common identity, whatever the differences.