Meir Panim implements programs that serve Israel’s neediest populations with respect and dignity. Meir Panim also coordinated care packages for families in the South during the Gaza War.
Hashem said to Moshe, “Write this for a memorial in a book, and recite it in the ears of Yehoshua; for I will completely erase the remembrance of Amalek from under heaven” (Shemos 17:14).
For most of our history, the struggle between the Jewish people and Amalek was seen as an external one, pitting the world’s first (and for many centuries, only) monotheistic nation against one that vehemently and spitefully rejected our core values and beliefs.
Recent history, however, has told a different story. Over the past few centuries, our struggle with Amalek has become increasingly internalized within the psyche of our people, manifesting itself in the form of secularism and antipathy toward religion.
Jewish secularism has taken on a variety of forms. Some Jews have chosen to embrace only the cultural aspects of their heritage, expressing an identity based on shared values and historical experiences, while preserving their strong desire for an unfettered, humanistic lifestyle.
Secular Humanistic Jews understand Judaism as the human-centered history, culture, civilization, ethical values, and shared experience of the Jewish people. For us, the message of Jewish history is that we have the power and the responsibility to take control of our own lives. [Mission statement of the International Federation of Secularist Humanistic Jews]
Others, however, have acted more forcefully in their fight against God and their religious tradition. In his biographical study of Sigmund Freud, Yale historian Peter Gay explained that “it was as a particular kind of atheist, a Jewish atheist [italics mine], that Freud was enabled to make his momentous discoveries” (A Godless Jew: Freud, Atheism, and the Making of Psychoanalysis, Yale University Press, 1989).
Gay’s identification of Freud as a uniquely “Jewish” atheist deserves attention. In what sense might a person’s Jewish heritage impact on his decision to choose a course of non-belief? Further, in what sense does “Jewish” atheism differ from traditional atheism, to the point where it can be credited with somehow impacting Freud in his professional work?
I believe the answer to these questions lies in the fact that no other atheist has more cause to experience such immense inner tension over renouncing his heritage as does one with Jewish lineage. For the Jew, belief in God is normal and expected, the basis of our identity and our unique place in history. To challenge God’s existence is to be at odds with one’s deeper sense of self and our national odyssey.
Freud was not simply a non-believer. He was an aggressive atheist, with, in his own words, an “absolutely negative attitude toward religion, in every form and dilution.” Freud branded religion “an illusion” and made repeated reference to his own lack of faith, as evidenced by his rhetorical question to the Swiss psychoanalyst and pastor Oskar Pfister, “Why did none of the devout create psychoanalysis? Why did one have to wait for a completely Godless Jew?”
Freud posited that it was psychological motives (particularly the feeling of helplessness regarding one’s surroundings) rather than firm spiritual convictions that formed the basis of religious impulses. He saw his mission to “awaken the world from the enchantment in which the magicians and priests had held it imprisoned since pagan antiquity.”
Freud’s anti-Jewish antagonism was so great that in his final work, Moses and Monotheism, published in 1939 on the eve of his death, he suggested that Moshe was not in fact a Jew but an Egyptian prince who rescued the Jews from Egypt and whom they subsequently killed. To Freud, the work was by no means a literary afterthought, an ancillary addendum to his great career. To the contrary – he was thoroughly obsessed with its publication. “Moses will not let go of my imagination. [He] torments me like an unlaid ghost.” (Dual Allegiance: Freud As a Modern Jew, Moshe Gresser, SUNY Press, 1984.)
The fact that Freud grappled with such a topic, and espoused such a twisted theory with no factual basis, is perplexing. Why publish an offensive book that flies in the face of everything sacred to the Jewish people at a time when Nazi militarism had engulfed Germany and Austria and threatened the safety of his Jewish brethren, as well as the peace of the entire European continent? In his final days, Freud was still trying to quell his irrepressible Jewish spirit that yearned to break free and find religious expression. Nobody talks so constantly about God as a person who insists He does not exist. It was an unending struggle, one Freud could never overcome no matter how hard he tried.
About the Author: Rabbi Naphtali Hoff is an executive coach and president of Impactful Coaching & Consulting (www.ImpactfulCoaching.com). He can be reached at President@ImpactfulCoaching.com.
If you don't see your comment after publishing it, refresh the page.
Comments are closed.
There is not even a hint of recognition that Hamas deliberately fires rockets at civilian targets in Israel while storing arms and rocket launchers among its own civilians in Gaza.
No one with any sanity would dream of rationalizing or justifying the depredations perpetrated on the Arab world by ISIS.
With $2 billion on hand the Islamic State is an extremely well-funded terrorist group that may pose a major international crisis for the U.S. and the world. Learn about their rise to power and the toll they’ve taken thus far.
In the recent Gaza war and its aftermath, we saw a totally illogical reaction from the world.
A., a teacher: “I do not know a single Gazan who is pro-Hamas at the moment, except for those on its payroll.”
Is the global community clear in its response to these extremist groups?
Like our fabled character, Don Quixote, President Obama has constantly spawned his own reality.
Boroujerdi was informed that “the pressures and tortures will increase until he has been destroyed.”
Fatah: Hamas stole relief aid for Gaza and distributed it amongst its followers in mosques.
Can teenagers seriously be expected to behave properly when they are surrounded by so much suggestive material? Is it fair to expose them (and ourselves) to so much temptation and then tell them, “Just say no”?
Washington remains ignorant of the need to dismantle alliances with various Muslim countries.
Defeating IS requires bombing its strongholds and recognizing the violent nature of Islam.
Abbas again used the UN to attack Israel, distort history, and undermine prospects for peace.
While there is no formula that will work for everyone, there are some strategies that if followed carefully and consistently can help our children – and us – gain the most from the upcoming school year.
For breaking his oath of allegiance, Tzidkiyahu was forced to witness the death of his sons before he himself was blinded and exiled to Babylon.
As a guide to others and a foremost member of the Great Assembly, Ezra provided strong leadership and a moral conscience to a people that had lost its way.
For our children, technology is not just another activity that is forbidden on Shabbos.
I can testify from experience, however, that despite such experience and/or training, top-tier leaders often begin their tasks unprepared for the rigors of their new position, particularly when the experience and training focused on instructional leadership (such as classroom observation and curriculum) rather than organizational stewardship and management.
Humility is perhaps the least understood quality a person may possess. Often it is perceived as a form of meekness, a reticence that stems from a lack of self-confidence or an unwillingness to stand up and assert oneself. But that is far from what true humility is.
Printed from: http://www.jewishpress.com/indepth/opinions/fighting-amalek-from-within/2011/01/12/
Scan this QR code to visit this page online: