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Politics : Foreign Affairs Discussion Group -- Ignore unavailable to you. Want to Upgrade?

To: Hawkmoon who wrote (7702)	10/27/2001 1:14:25 AM
From: LTK007	Read Replies (3) \| Respond to of 281500

<Only if you are someone naturally inclined to have an anti-Israeli bias...> I can see it is a total waste of time to debate with you.You didn't even address the central point of my post and use the vacuous smear "anti-Israeli".Max p.s. i generally avoid emotional Israel,Palestine debates except to say the Jewish world has many views and not one, I begin and end my discussion by simply stating i am in accord with the thoughts of this man,Yeshaiahu Leibowitz,who is now deceased---this is a review if his Human Values and the Jewish State book.If you wish you may respond with quotes from the now deceased Meir Kahane,but any further discussion is pointless <<Reviewer: Jeffrey Saks (see more about me) from Jerusalem, Israel Perhaps the best introduction to Yeshayahu Leibowitz in English is Eliezer Goldman's prefatory essay to the volume he edited, Yeshayahu Leibowitz, Judaism, Human Values, and the Jewish State (Cambridge, MA: Harvard, 1992). This volume contains 27 translated essays, most of which come from Leibowitz's Hebrew collection, Yahadut, Am HaYehudi u-Medinat Yisrael (Jerusalem: Schocken, 1975). Goldman's recent collection of his own essays, Mehkarim ve-Iyyunim (Jerusalem: Magnes, 1996) contains a number of pieces on Leibowitz as well. Yeshayahu Leibowitz (1903-93) was the often paradoxical, so-called "conscience of Israel"--a philosopher, controversial social critic, and sharp-tongued Socratic gadfly. He was born in 1903 in Lithuania, and was educated in Germany prior to settling in Jerusalem in 1934, where he taught chemistry, physiology, and the philosophy of science at the Hebrew University. He was an author and editor of the Encyclopedia HaIvrit, and taught, lectured, and wrote on a wide range of issues throughout his long life. Beyond his political thought, Leibowitz is perhaps best known (and critiqued) for his radical conceptions of Judaism. In brief, his position focused on the centrality--indeed, exclusivity--of mitsvot as the constitutive factor in Judaism. Observing the commandments (i.e. fulfilling the divine will) is an end in itself, and not a means to achieve personal, spiritual, or communal benefit. The significance of a religious act, argues Leibowitz, is in its performance qua worshipping God. To seek any meaning beyond that is, in his opinion, idolatry. Critics took Leibowitz's position as atheistic--and indeed, he effectively removes God from the human experience of religion: God as the transcendent being is unimportant to Leibowitz, only the service of God holds any meaning. The relationship between man and God can only exist in the arena of the normative practice of halakhah (Jewish law). Leibowitz feared (and in this many feel he was prescient) that the continued entanglement of religion and state would ultimately lead to a corruption of religion. He felt that the inability or unwillingness of rabbinic authorities in the early years of the State to forge innovative halakhic approaches to unprecedented situations (engendered by the return of Jewish sovereignty in the modern era) would turn religious Jews into parasites. Leibowitz further articulated views on the State, such as positing that the ascription of inherent sanctity to the land is a form of idolatry, and that viewing the state as a value in and of itself (rather than a vehicle for social or national good) is a precursor to fascism. He believed that Israel's occupation of the West Bank and Gaza after the 1967 war would ultimately corrupt the state in the way in which all colonial regimes become corrupted. All of these elements bear the common thread of his repugnance at the use of religion to justify what he saw as political corruption or oppression. He remains an original (albeit controversial) voice on every issue within the Israeli social discourse. This helped generate the visceral connection the Israeli public has to Leibowitz and the issues on which he wrote. This volume introduces the reader to these compelling issues, and to a thinker who articulated positions which anyone interested in understanding Jewish life in the Jewish State in the modern era must contend with. >> end quote