Will the War Against Religious Terrorism Ever End?

Will the War Against Religious Terrorism Ever End? (Repost for 9-11-2022)

I always feel deep sadness as I recall - as if it was this morning - that awful day 21 years ago when I saw the planes fly into the towers from my vantage on a hill in across the river in Jersey City. 

Mark Juergensmeyer, in Terror in the Mind of God, lays out five ways that the reign of religious terror can come to an end. Let's consider each. First consider the end will come with the forceful eradication of the terrorists, what appears to have been the US response to the 9/11 attacks, continued with the more recent killing of OBL.

Juergensmeyer outlines,

The first scenario is one of a solution forged by force. It encompasses instances in which terrorists have literally been killed off or have been forcibly controlled. If Osama bin Laden had been in residence in his camp in Afghanistan on August 10, 1998, along with a large number of leaders of other militant groups when the United States launched one hundred Tomahawk cruise missiles into his quarters, for instance, this air strike might have removed some of the persons involved in planning future terrorist acts in various parts of the world.

Shall we fast and mourn on Tisha B'Av? No!

No. I believe we should abolish the practice of fasting to commemorate the destruction of the Jerusalem Temple on the ninth day of the month of Av, known as Tisha B'Av.

Now before you convene a synod to excommunicate me, know that I am in good company. In the third century CE the greatest Tanna, Rabbi Judah the Prince, tried to abolish Tisha B'Av.

My son Yitz called my attention to this passage below which records the rabbi's action [Soncino Babylonian Talmud (2012-04-25). Megillah and Shekalim (Kindle Locations 739-743). Kindle Edition.] and to Tosafot's glosses (at Megillah 5b) which reject the premise that someone could entertain the notion of abolishing Tisha B'Av.

R. Eleazar said in the name of R. Hanina: Rabbi planted a shoot on Purim, and bathed in the [bathhouse of the] marketplace of Sepphoris on the seventeenth of Tammuz and sought to abolish the fast of the ninth of Ab, but his colleagues would not consent. R. Abba b. Zabda ventured to remark: Rabbi, this was not the case. What happened was that the fast of Ab [on that year] fell on Sabbath, and they postponed it till after Sabbath, and he said to them, Since it has been postponed, let it be postponed altogether, but the Sages would not agree.

Of course, if Rabbi Judah the Prince (compiler of the Mishnah) once tried to abolish Tisha B'Av but the sages would not agree to it, I do not expect that the sages of our times will agree with me to abolish Tisha B'Av.

Yet here is why they should.

I concur that as a culture we need to remember the calamities of the past so that we can be vigilant and prevent the calamities of the future. But we need effective ritual memories that are clear and unequivocal. Tisha B'Av commemorates that the city of Jerusalem and the Temple in it were destroyed.

Because the city has been rebuilt in modern Israel, this befogs the symbolism of the past destruction and renders it less effective.

I have been mulling over this issue for thirty years or more. In 2012 I mused as follows (with a few edits added).

Is Tisha B'Av relevant? No I do not think that the fast of Tisha B'Av is relevant anymore. I need a holiday from Tisha B'Av.

That day was for a long time a commemoration through fasting and prayer over the destroyed city of Jerusalem and the Temple. I visited Jerusalem in May of 2011 (ed.: and again in 2013, and many more times since then) and can attest that the city is not desolate. It is without reservations, glorious.

Who then wants the bleak story to be told? Archetypally the militant "celebrity" archetype wants to keep recalling defeat, destruction and desolation, to spur team Jews on to fight the foes and to triumph at the end of time. That scheme may work for that archetype as long as the facts of reality do not fly smack in the face of the narrative. And when they do, what then? The narrative loses its force. It becomes absurd.

I cannot imagine Jerusalem in ruins. Period. And indeed, why should I perpetuate an incendiary story of gloom and doom into a diametrically opposite positive world of building and creativity? The era of desolation has ended.

For over twenty-five years, I've been lamenting the irony of lamenting over a city that is rebuilt. It's more rebuilt now -- way more -- than it was twenty five plus years ago. What do I do then about Tisha B'Av, the Jewish fast day of lament and mourning? Here is what I said those many years ago.

Happy Hanukkah. But what is Hanukkah?

As so many people ask, What is Hanukkah?

If you are wondering what is the official meaning of Hanukkah as presented in Jewish liturgy, here is the text we insert for the holiday, no spin added,

And [we thank You] for the miracles, for the redemption, for the mighty deeds, for the saving acts, and for the wonders which You have wrought for our ancestors in those days, at this time.

In the days of Matityahu, the son of Yochanan the High Priest, the Hasmonean and his sons, when the wicked Hellenic government rose up against Your people Israel to make them forget Your Torah and violate the decrees of Your will.

But You, in Your abounding mercies, stood by them in the time of their distress. You waged their battles, defended their rights, and avenged the wrong done to them. You delivered the mighty into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous, and the wanton sinners into the hands of those who occupy themselves with Your Torah.

You made a great and holy name for Yourself in Your world, and effected a great deliverance and redemption for Your people Israel to this very day. Then Your children entered the shrine of Your House, cleansed Your Temple, purified Your Sanctuary, kindled lights in Your holy courtyards, and instituted these eight days of Hanukkah to give thanks and praise to Your great Name.

And then of course the Talmud explains Hanukkah. Sorta.

There is no Mishnah or Talmud tractate for the festival of lights. Why is that? It is an incredible question. Not going to speculate. All we have in rabbinic literature is this.

The Talmud (Bavli Shabbat 21b) explains what is Hanukkah:

What is Hanukkah? For our Rabbis taught: On the twenty-fifth of Kislev commence the days of Hanukkah, which are eight on which a lamentation for the dead and fasting are forbidden.

For when the Greeks entered the Temple, they defiled all the oils therein, and when the Hasmonean dynasty prevailed against and defeated them, they made search and found only one cruse of oil which lay with the seal of the High Priest, but which contained sufficient for one day's lighting only; yet a miracle was wrought therein and they lit the lamp therewith for eight days. 

The following year these days were appointed a Festival with the recital of Hallel and thanksgiving.

What else is there to say? 

Dreidls, gelt, and latkes come later.

Jewish Black Magic: They Cursed Ariel Sharon with the Pulsa D'Nora in 2005 - and can it work in October 2020 for someone else?

I've spent years teaching numerous college courses on religion - always with the disclaimer that we will cover only the positive aspects of the subject. Religion used for evil, that is for war or other forms of harm, is a misuse and distortion of systems of faith.

Curses, I reasoned, were a misuse and distortion of religious practice.

Curses invoked before the Rabin assassination changed my mind about that. Prior to that tragic event, on the eve of Yom Kippur, a group of "Kabbalists" intoned the pulsa curse outside the Rabin residence. Once again, in the summer of 2005, another group gathered to invoke the curse against P.M. Ariel Sharon. It seemed to me that curses indeed were part of our religion - like it or not.

One blogger, Canonist, dealt briefly with the curse back in July 2005, complete with a link to the video of the curse "ceremony" and quotations from learned professors:

Praying for Ariel Sharon's Death

Yesterday's death-curse seems thus far to have gone unanswered by the Almighty, but we'll see. Generally speaking, I don't write much about Israel and the disengagement, but this latest is quite interesting. PaleoJudaica's got a great roundup, including descriptions of the pulsa de-nura ceremony, its detractors, and the threat of prosecution that've come out of it. Meantime, you can actually watch the ceremony in this video, which, with a bunch of people in sweats reading from photocopies, looks oddly like some run-of-the-mill Jewish ceremony, like burning chametz or somesuch. The video comes courtesy of Samuel Heilman, via a listserv to which he wrote, with the subject "Jewish Jihadists": "Lest any of you think that only Islamists have jihadists, see the video below in which so-called 'religious Jews' pray for Prime Minister Sharon's Death in a Pulsa De Nura." Bold words on both sides. Let's see what comes of them.

Erudite rabbis have written about the matter, explaining that magic is not a part of Judaism, as in the following:

Jerusalem and Tisha B'Av - 1986 v. 2020 - How times change!

Today I published my thoughts for Tisha B'Av 2020 - see it as an op-ed in the Jerusalem Post. I say Jerusalem's destruction symbolizes the sufferings of our pandemic world today.

Tisha B'Av has serious meaning for us this year. For many years I did not think that was true.

Thirty-two years ago, on August 13, 1986, I wrote an op-ed that was published in the Jerusalem Post saying that Jerusalem is not desolate. My underlying point was that when we pray, it’s false to say that Jerusalem today is in ruins.

The title that the editors assigned to the op ed was, “Some prefer to give it a new meaning,” although that’s not exactly what I said. Here is the editorial:

“I shall be fasting this week [for Tisha B’Av]. But this year, more than ever before, I feel silly mourning over the destruction of Jerusalem. I really do not know what to do when it comes time to listen to and recite for myself the classical laments for the fast of Tisha B’Av. Much of what we say about Jerusalem in the synagogue is just not true anymore.

“It is obvious to anyone and everyone that Jerusalem does not lie in ruins. On the contrary, this is my fourth extended visit to Jerusalem in the last seven years. Over the last seven years I have watched as buildings spread out from the center of town to the new neighborhoods. Now Jerusalem sprawls across the hills of Judea, south and north from Gilo to Ramot and beyond.

“On the ninth day of Av this year the observant Jews of Jerusalem will congregate in synagogues throughout the city to mourn and lament. What they say inside these halls will not reflect the reality immediately outside them.

“And so this year I have resolved to add a few silent paragraphs to my prayers. Then when I leave the synagogue and step out into the rebuilt city of our people, I will feel that I have been candid in my meditations and forthright in my worship. I shall say something like this:

“‘Jerusalem is not desolate. It stands glorious above our Land. Our capital looks down on the miracle of the modern state of our people, rebuilt by the sweat and labor of our brethren and sisters. A thousand settlements testify to our return and we are homeless no more.’

“‘The inhabitants of Jerusalem are not homeless. Beautiful buildings abound, apartments, condominiums, villas, large and small. Hotels and hostels, old and new. Whosoever wishes may come and live here. Whosoever is hungry shall find sustenance here.’

“‘Enemies do not govern our land. The Knesset, the site of our self-government, stands at the center of our new metropolis, a vibrant testimony to our freedom. Independent and sovereign, we struggle with each other and with the states of the world, and somehow, we manage to live in harmony among ourselves, and to survive in the swirling community of nations.’

“‘Yes, the Temple was destroyed. But we have built other edifices in its stead. Long ago, in another age, our national center was taken from us by forces we could not resist. But now we have built new structures where we symbolize and express our spirit, our minds and our creative energies, and most of all, our freedom.’

“‘A great synagogue and many more stand in our capital. They serve as the many beating hearts of our spiritual organs. In dozens of yeshivot, teachers build the religious minds of our youth. Schools abound. When school is in session, wherever you turn there are children on their way to classes from kindergartens to high schools, soaking up the knowledge of our world.’

“‘A great Hebrew University answers to the essence of our wider educational appetites, in the capital of our nation. In its laboratories, classrooms and libraries, students try to unravel the mysteries of nature and society and strive to construct a new and better order.’

“‘The Israel Museum, the Bezalel School, the Jerusalem Theatre and other institutions small and large. cater to our cultural needs. In Jerusalem we display our past and our present. We sing and dance and we mourn no more. We paint and draw and sculpt and adorn the urban hub of our people, the crown of our land.’

“‘As we watch, day-by-day, luxury hotels go up and up. Lush green gardens bloom before us. We repose in parks and swimming pools. We find our needs in supermarkets, bakeries and department stores. And we indulge our extravagances in shops and markets, elegant restaurants and offbeat cafes.’

“‘The city of Jerusalem has been rebuilt. Still, the work is never done. And the struggle will not end. But: our city is not desolate. How can we mourn? We must, yes, we are obliged, indeed, it is the highest duty, for us to celebrate. For with God’s help, but in accordance with our own will and with our own hands, we have raised Jerusalem beyond its highest heights. Never before in all of our history has this city attained such glory.’

“And so that is what I shall add as I conclude my lamentations on Tisha B’Av this year. I shall be cheerful this year, and I will not mourn. But I shall do so silently, because this is my own private devotion. Will others join me?”

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Is the Hullin Scroll the Oldest Talmud Manuscript Ever Found?

What is the oldest known Talmud scroll?

Scroll of tractate Hullin, Babylonian Talmud (CUL T–S MISC. 26.53.17), acknowledgment to Dr. S.C. Reif, Director of the Taylor-Schechter Genizah Research Unit at the Cambridge University Library, and the Syndics of the Library.

I was delighted in December, 2009 to hear Professor Shamma Friedman speak at a Talmud department seminar at JTS. He spoke about a controversial scholarly issue: whether Maimonides intended his Mishneh Torah to replace the Talmud.

This event reminded me of a Talmudic fact that Professor Friedman brought to light several years ago, i.e., that the Talmud was at an early time circulated in scroll form. He discussed this in his paper,  “An Ancient Scroll Fragment (Bavli Hullin 101a-105a) and the Rediscovery of the Babylonian Branch of Tannaitic Hebrew,” JQR 86:1 (1995), pp. 9–50.

Ten Tips for a Better Seder - with Trump Tips Added

It's a great performance. A dramatic Off-Broadway revue.

I have always had fun directing the reading of the Haggadah at the Seder. I learned this dramatic art as a child by watching my father (Rabbi Zev Zahavy) masterfully conduct the performance of the communal synagogue Seders as the rabbi of the Park East Synagogue in Manhattan. He did it right and authentic and dramatic.

So in the spirit of the season of rebirth and freedom, let me offer you ten tips for your seder extravaganza - this year we must add Trump Tips.

Rabbi Eleazar ben Azariah - a Star of the Seder

Passover is here once again. We will soon open our Haggadahs and find the familiar prologue stories to the Maggid section of the Seder. And soon we all will wonder, Who was Rabbi Eleazar ben Azariah?

Maggid is literally the "telling" of the story of the Exodus from Egypt, the event that we celebrate in our evening of dramatic activity. My teacher Rabbi Soloveitchik always underscored that this is not a mere retelling of a story. The Maggid is an archetypal session of rabbinic Torah study. The major section that we read is a classic rabbinic midrash that expounds upon a few condensed biblical verses. This is the exodus story as told by the rabbis, not by the Torah of Moses. To make the point unmistakably clear, the rabbis go so far as to omit the mention of Moses altogether in the Haggadah.

The rabbis do mention several of their own rabbis by name and top among them is my favorite, Eleazar ben Azariah. He was a second century rabbi in Israel who also held the highest political position in his community.

A Peace Prayer Proposal for the Warriors Francis, Shimon and Mahmoud

For when they meet, I propose a new Peace Prayer for the warriors, Francis, Shimon and Mahmoud:

Our Father, Avinu, Abana, Pater Nostra…
Who art in Heaven, bashamayim, al samawat, in caelis…
Hallowed be Thy name, Hashem, Allah, God…
Thy warriors come, Israelites, Jews, Arabs, Muslims, Catholics, Christians;
We all have said, "Thy kill be done on earth," and we blame it on the will of Heaven.
Give us this day a respite from our daily blood;
and forgive us our atrocities, as we have committed them against each other.
Lead us away from the temptations of belligerence, arrogance and triumphalism,
and deliver us at long last from the evils of our eternal conflicts. Amen.

A Menorah is not a Torah

Fairlawn NJ allowed the display of a Menorah in its Borough holiday display on public land a few years ago for the first time -- after debating the matter for a mere 30 years.

Why was that a good thing? Let me probe into this issue.

Like handshakes and holiday greetings -- seasonal trees and lamps can represent religion on a permitted surface level.

But Fairlawn and other municipalities should not feel free to promote all religious symbols in public government displays. Nativity scenes and Torah Scrolls, for instance, always symbolize faith in a more serious and illegal manner.

So says the U.S. Supreme Court in a classic decision in 1989 that allowed some displays of religious symbols on government property while prohibiting others. At that time many expressed dismay over the ruling. Conservative Roman Catholic scholar Michael Novak, for instance, argued that the ruling represented a governmental aversion to religion, that the court was saying that, "The religiousness of Jews and Christians is to be shunned as if it were an infectious disease."

A prayer for Israel Independence Day

Here is a poetic prayer for Yom Haatzmaut from Israel. (Hat tip to Menahem Mendel who has links to the other relevant and important sources for the IID liturgy as well.)

Shouting in Shul About the Prayer for the State of Israel

Originally posted 10/30/05...

There was a shouting match this past Shabbat morning at the 8:30 minyan at the Bnai Yeshurun synagogue in Teaneck. The Gabbai added the single word sheteheh to the Prayer for the State of Israel. That meant he said that we prayed that the Lord protect Israel and that the State will be the first flowering of our redemption -- instead of praying that the Lord protect it because it is the beginning of our redemption.

The policy at CBY officially is to add that will be qualifier. The 9:00 minyan always does. The 8:30 has not -- based on a "don't ask, don't tell" understanding. But then recently the Rabbi got wind of this unfortunate laxity. He scolded the Gabbai and insisted that the policy of qualifying the prayer be rigidly enforced. The resultant shouting match followed.

How can we better Memorialize the Shoah in our Synagogues?

The Holocaust now is memorialized in synagogues mainly peripherally through added events and tacked on references or via artwork in the building vestibule. We think that the Shoah must be more tightly integrated into the ritual and symbolism of every Jewish place of worship.

We have pondered over the years how we could make this particular meaningful change in our synagogue. We want to add tasteful and appropriate symbolism for the Shoah in a more central shul location, to commemorate and offer a pause for reflection for the Holocaust, the most traumatic epoch in Jewish history.

Modifying a synagogue in any way is a difficult project for anyone. There are many pitfalls that can get in your way. You may find obstinate trustees, reluctant rabbis, timid members and the like that make accomplishing any change in a synagogue - no matter how well-justified - at least utterly aggravating and probably well nigh impossible.

As a result, as we said, most projects of this nature - adding a Holocaust memorial symbol to the synagogue - are relegated to a hallway or basement - not to the main sanctuary. But like us, many of you will prefer to have your own chosen symbol centrally located - in the main sanctuary in a more meaningful place of honor and prominence.

Accordingly we suggest it is best and most practical that you follow these five steps to complete your own synagogue-symbol-project promptly and without interference, rejection or aggravation from others.

Step #1
Enter your synagogue and visually locate the Ner Tamid, the Eternal Light, in your synagogue's sanctuary. This perpetual light is commonly installed right above the Aron Kodesh, the Ark, at the front and center of the synagogue.

If you ask, officials of the synagogue may tell you that this light currently signifies either the menorah of the ancient Temple, or God's presence in the chapel, or the spiritual light that emanated from the Temple of old. Be that as it may, you are going to make a change in that signifier.

Step #2
This is the tricky part. Do not even think about touching the light. It is tempting to try to make some physical change during a revision project. However you must resist this impulse.

As we intimated, every shul has people who make it their business to oppose any visible improvement in the structure or decor of the synagogue. You do not want to run afoul of these folks. Your project is a work that you create independently with the help of your imagination.

Step #3
Close your eyes and imagine an inverted Hebrew letter vav. Yes, the eternal candle or lamp with its flame looks to us like an upside down vav, the letter that has the numeric value of six. Recall that six million Jews were murdered in the Holocaust.

Step #4
Say to yourself the words, Ner Tamid lezichron Hashoah - meaning, this is the eternal light in memory of the Holocaust.

Step #5
Open your eyes. You have change the signification of a symbol that stands front and center in every synagogue sanctuary and you have completed your project.

Now you can meaningfully remember each time you enter the synagogue to look first at that eternal light at the focal center of your house of worship - to take a moment to reflect on the enormity of the suffering of the Shoah - and to give thanks for the constant resilience of the Jewish people.

[Repost from 2007.]

The Sunrise and the Redemption of the Jews in Yerushalmi Berakhot and in the Book of Esther

Talmudic life extends the space-time continuum with an acute awareness of the physical here-and-now and deepens the spectrum of thought and meaning with trajectories back into the distant past of the scripture and forward to the hopeful expectation for salvation.

This passage below from the Talmud Yerushalmi Tractate Berakhot demonstrates key aspects of the logic of a Talmudic life - what we explore every day in this blog. The rabbis in the passage practice a mindfulness of the natural world on a seamless continuum with thoughtfulness about their textual world, their imagined pasts and futures.

Below, in this passage that we cite, they want to understand the dynamics of sunrise, part of their everyday natural lives. They need to know when day begins so they can start to say their daily prayers at the correct hour.

On their way to determine this they talk about visual observation and use poetic terms from scripture. They measure the elapsed time of a pre-dawn period by specifying durations for physical activities of walking. But their walking has no physical or temporal boundaries. The dusty roads of the Land of Israel in late antiquity lead them directly into the book of Genesis.

The four miles that the rabbis might walk to determine a period of elapsed time are the same four miles that Lot and his wife and daughters would walk at the behest of heavenly angels. And if those biblical four miles were really not four miles, miracles made them so.

And yet the passage tells us, when rabbis Hiyya and Simeon once were walking in a real valley at daybreak, they were not satisfied to speak about the technical definitions of the durations of the pre-dawn periods, though they surely could have done just that and stopped.

They instead looked at the rays of the dawn and launched their time machine into the future, into a peroration on the redemption of the Jewish people. As they mindfully noted the real rays of that dawn, they pondered the equally real rays of the prophetic words of Micah and of the melodramatic story of biblical Esther.

Can You Read a Book on the Sabbath?

Centuries ago, when the codex first came out and began to replace scrolls, it took the rabbis years before they permitted Jews to use a codex on the Sabbath. The Torah is still read in 2012 in the synagogue from a scroll.

So too with the Kindle.

And this reminds us of a funny Norwegian video, a call to the medieval monastic codex help desk. With the famous Talmudic objection, "Are you sure I won't lose any text?" from the show "Øystein og jeg" on Norwegian Broadcasting (NRK) 2001.



Orig. post 2/07.

Link to the Reformatted Soncino Talmud in English Online at Halakhah.com

The Reformatted Soncino Babylonian Talmud English translation is online.

Download this newly reformatted edition of the Talmud in English free at http://www.halakhah.com/indexrst.html

This new edition was reformatted by Reuven Brauner of Raanana Israel in 5771. It is in PDF file format in two-column pages.

The standard description of the publication is: TRANSLATED INTO ENGLISH WITH NOTES, GLOSSARY AND INDICES UNDER THE EDITORSHIP OF RABBI DR. I. EPSTEIN B.A., Ph.D., D. Lit. FOREWORD BY THE VERY REV. THE LATE CHIEF RABBI DR. J. H. HERTZ. INTRODUCTION BY THE EDITOR. THE SONCINO PRESS, LONDON.

This edition Contains the Sedarim (orders, or major divisions) and tractates (books) of the Babylonian Talmud, as translated and organized for publication by the Soncino Press in 1935 - 1948.

The site has the entire Soncino Talmud edition in the newly reformatted easy to read PDF format.

The earlier edition in one-column format in PDF and HTML is also available on the site.

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"God's Favorite Prayers"

Haaretz: Eilat Mazar calls the City of David a 'tourist gimmick'

Haaretz reported that archeologist Eilat Mazar has called the lavish City of David archaeological expeditions and park an unscientific "tourist gimmick". 

We visited the sites last spring and can testify that indeed it is a dig that is set up for public consumption and that it tends to present a heavy handed nationalist interpretation of the site. But it is way more than a "gimmick" and it is somewhat scientific, although largely undramatic.

For a really good account of how archaeology and nationalism intertwine in Israel, buy my son's book, Archaeology, Stamps and Coins of the State of Israel By Yitzhak Zahavy.

Here is the Haaretz story:

Top archaeologist decries Jerusalem dig as unscientific 'tourist gimmick'
Dr. Eilat Mazar, who worked in close cooperation with the group - which promotes the 'Judaization' of East Jerusalem - says excavations carried out in violation of accepted procedures.
By Nir Hasson

An archaeologist who worked with the Elad association in Jerusalem's City of David claims that the association and the Antiquities Authority are carrying out excavations "without any commitment to scientific archaeological work."

Dr. Eilat Mazar - a Hebrew University archaeologist who worked in close cooperation with Elad over past years, and who is considered one of the most productive researchers in Jerusalem and in the City of David area in particular - has castigated Elad for the excavation of a large subterranean pit, called "Jeremiah's Pit," at the entrance to the City of David visitors' center complex.

YouTube: Explore Ancient Synagogues in Israel with Tzvee

Here are two levels of archaeology . First, our video presents our commentary to our visits in 1983 to ancient synagogue sites in Israel. We broke the video into three segments so that we could post it to YouTube.

We undertook a second archeological "expedition" in August 2009 to unearth and recover the video itself. We had to find the ancient video tape so we could use it as a supplementary resource for our course on Jewish liturgy at JTS. Then when we had it in hand, it would not play properly on one VCR so we tried it on another. To capture and convert the images we sent it through our wireless Hava device to our desktop and then we worked some magic on the capture. Enjoy. Zahavy's Channel. (repost)

Professor Alan Segal wrote about the Afterlife, Heaven and Hell

Alan Segal taught religion at Barnard College. We returned just now from his funeral. It is so sad to lose such a brilliant scholar and wonderful friend. We are re-posting our brief notice of his wonderful book.

For ten years Alan worked on this book Life After Death (880 pages, Doubleday, 2004) subtitled, A History of the Afterlife in Western Religion.

This brilliant book is chock full of quality facts and insights and rightfully takes it place among those sweeping, comprehensive and analytical interdisciplinary works on great ideas in western culture.

This is a work by an accomplished scholar for others who seek humanistic understanding. Segal does not advocate for the existence of a realm called heaven or hell. He treats religious ideas in general as mirrors of cultural creativity. Each society writes its own imaginary, fictional account of what the afterlife looks like in accord with its own particular social and historical reality.

Those readers who cherish books that deal with sweeping histories of ideas will find much excitement and nuance here. If you liked the intellectual journey in The Great Chain of Being by Arthur O. Lovejoy or The Structure of Scientific Revolutions by Thomas S. Kuhn, you will find much more to like here.