Category Archives: Hebrew Testament

Update II: The Genius Of Ancient Hebrew Law

Anti-Semitism, Ethics, Hebrew Testament, Ilana Mercer, Judaism & Jews, Justice, Law, Natural Law, Reason

I’m not a religious Jew; I’m a Hebrew—of the civilization that invented equality under the law; a principle that is dictated in Deuteronomy and Exodus centuries before classical Greek philosophy. I believe the passion for justice is in my genes, as transmitted to me by a father—a rabbi—who’d repeat the phrase most repeated in the Hebrew Bible: “Justice, and justice alone, you shall pursue.” (Deuteronomy 16: 18-20)

While the Babylonian Code of Hammurabi, “the first written code of laws in human history,” put in place different laws for the aristocrat, the slave, and the commoner; my tribe, commensurate with the ethical monotheism it was instructed to practice, was being hammered about applying the same laws to the king (Samuel advised the people against having one), the commoner, the alien, the orphan, the widow, the slave, the rich and the poor.

One of my favorite injunctions comes from Exodus 23: 2-3. I know you’ll share in my admiration for its unadulterated exhortation of individualism and justice:

“You shall not be led into wrongdoing by the majority, nor when you give evidence in a lawsuit, shall you side with the majority to prevent justice, nor shall you favor the poor man in his suit.”

How wonderful; how brilliant! And how modern-day religious sects—the churches and the Jews—flout the law of immutable justice by demonizing, for example, those who possess the ability to accrue wealth while deifying those who don’t.

Update (May 24): One of the ignoramuses who frequent the site accuses me of “Jewish supremacy.” That, after I wrote a post explicitly extolling the “teachings” of the Torah as a pioneering text—not the Jewish people.

As I commented hereunder to a reader; then, as now, the stiff-necked people did not often heed the classical prophets.

Against Posting Policy, I’ve posted “Dan’s” missive even though he did not provide a valid email address, so you’ve not been spared his post. But let us provide the evidence of my “Jewish supremacy” for the research-averse Dan, in the form of my writings on matters Jewish:

Your Godless Government At Work (The teachings are praised, not the people.)

Jews Against Judaism

Chronicle of Jewish Community Omits Capitalism

Soul and Moral Tradition (Here I am quite scathing about the contribution of Jews to the popularization of psychology.)

More here.

Clever Anti-Semitic writers often point out that Jewish thinkers are chronically critical. I fall into that category, in as much as I find it impossible to refrain from pointing out contradictions and corruptions wherever I see them, irrespective of tribal affiliation.

Dan’s logic works in the Age of the Idiot, where making clear distinctions is obsolete.

Update II (May 25): This is getting a little personal for my taste, however, to reply to my friend, The Judge: I’m not sure I love my own, as you put it. In fact, I very much doubt that. I am not part of a Jewish community, don’t have Jewish friends, and am married to a WASP. What I am positive about— crystal clear, in fact—is that I love, and know a bit about, the Hebrew Bible (is it 39 books?). I can read it in the original prose (Hebrew). And as a writer, I have to agree with historian Paul Johnson’s assessment that very many of the biblical writers were geniuses, with a unique, pioneering creativity.

As for the principles of justice that are found in the early books we’ve been discussing and are developed by the classical prophets: this is the stuff upon which our concepts of justice rest. What else?

I’m not a person of faith, but for those who are: who other than the ancient Hebrews brought into being the “concept of a single non-corporeal God and its ethical and moral commandments”?

When Jews went into the diaspora and became a sickly, disembodied, landless people, the rabbis took over, implementing a faith dominated by particularist, legalistic, ritualistic elements.

What The Torah & Talmud Teach About Moral Hazard (Bailouts)

Free Markets, Hebrew Testament, Judaism & Jews, Justice

In “Jews Against Judaism,” I highlighted The Jerusalem Institute for Market Studies’ efforts to educate about Judaism’s philosophical affinity with the free market.

Now JIMS, with which I am affiliated, has inaugurated the Center for the Study of Judaism and Economics.

Delivering the inaugural lecture was Nobel laureate economist Professor Robert (Yisrael) Aumann. Professor Aumann addressed the role ascribed to economic incentives in the Torah and Talmud—for example, “unfettered price competition” and the imprimatur to collect on loans.

Professor Aumann also talked about the many discussions of the moral hazard problem in the Torah and Talmud, and how moral hazard is currently at the heart of the faulty proposals currently being offered to solve the current financial crisis. The term moral hazard is used by economists to describe the fact that when an individual, a firm or an institution is “insured”, there is an incentive to act less carefully and take harmful risks.

This should not surprise anyone who appreciates the centrality of justice in the Jewish tradition. What are economic laws if not natural laws? And what is the natural law if not immutable and just? It follows from this that to adhere to the economic laws of nature is to be faithful to truth and justice.

Justice, justice shall you pursue.” (Devarim 16:20)

What The Torah & Talmud Teach About Moral Hazard (Bailouts)

Economy, Free Markets, Hebrew Testament, Judaism & Jews, Justice

In “Jews Against Judaism,” I highlighted The Jerusalem Institute for Market Studies’ efforts to educate about Judaism’s philosophical affinity with the free market.

Now JIMS, with which I am affiliated, has inaugurated the Center for the Study of Judaism and Economics.

Delivering the inaugural lecture was Nobel laureate economist Professor Robert (Yisrael) Aumann. Professor Aumann addressed the role ascribed to economic incentives in the Torah and Talmud—for example, “unfettered price competition” and the imprimatur to collect on loans.

Professor Aumann also talked about the many discussions of the moral hazard problem in the Torah and Talmud, and how moral hazard is currently at the heart of the faulty proposals currently being offered to solve the current financial crisis. The term moral hazard is used by economists to describe the fact that when an individual, a firm or an institution is “insured”, there is an incentive to act less carefully and take harmful risks.

This should not surprise anyone who appreciates the centrality of justice in the Jewish tradition. What are economic laws if not natural laws? And what is the natural law if not immutable and just? It follows from this that to adhere to the economic laws of nature is to be faithful to truth and justice.

Justice, justice shall you pursue.” (Devarim 16:20)

Justice And The Question Of Jewish-Christian Continuity

Christianity, Hebrew Testament, Judaism & Jews, Justice, Religion

In response to an exchange in the Comments Section on Christian forgiveness between Rob Murphy and Jess Strong: A growing number of Christians—Replacement Theology proponents, perhaps—pretend Jesus was not Jewish and was not steeped in the Hebrew (“Old”) Testament’s ethics. It’s as though he were an alien from Deep Space. Jesus was certainly a radical, very much in the mold of the classical prophets, some of whom had to sleep in the fields to escape the people’s wrath. Deuteronomy, an early book—the fifth of 39—showcases an advanced concept of Jewish social justice, and is replete with instructions to protect the poor, the weak, the defenseless, the widows, the orphans, the aliens, etc.

This ethical monotheism, developed centuries before classical Greek philosophy, is echoed throughout the Hebrew Bible (Exodus), and expounded upon by the classical prophets, who railed against power and cultural corruption so magnificently:

There is blood on you hands; wash yourself and be clean. Put away the evil of your deeds, away out of my sight. Cease to do evil and learn to do right, pursue justice and champion the oppressed; give the orphan his rights, plead the widow’s cause.”—Isaiah 1:11-17

The claim, made by the dazzling Catholic controversialist Clare Boothe Luce, that “New Testament universalism superseded Old Testament particularism” can be dispatched with a reminder that the Ten Commandments preceded the Epistle of St. John.

Knowledge and wisdom don’t arise in a vacuum; like so many greats, Jesus stood on the shoulders of giants. As for retributive justice in the Hebrew Bible, it would be hard to rival the Book of Revelation–it is pitiless about those “cast into outer darkness.” Jesus, moreover, returns not as a Prince of Peace but as a warrior who “rule[s] the nations with a rod of iron.” If Revelation is not about violent retributive justice I don’t know what is. In fact, some contend that based on the allusions to Armageddon in Blair’s speeches and the apocalyptic themes in Bush’s, both are inspired by Revelation. All in all, history best attests to the propensity of the three major religions to inspire brutality in their followers. The Jews, a dispersed people until very recently, have been most likely to turn the other cheek.