About Daate Met

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http://www.daatemet.org/aboutus.cfm

DE has been operating since 1998 as a public organization, whose main goal is the study of classical Jewish culture and the dissemination of its scientific, humanistic interpretation. In order to achieve this goal, DE has carried out a series of educational and cultural projects aimed at developing a dependable, historically grounded interpretation of the Jewish religion legacy, and its promulgation in the Israeli society.

DE has reached the conclusion that the amazingly rich classical Jewish legacy, which makes up the main body of Jewish culture, has been deliberately misinterpreted for a long period of time; as a result, it has become a political tool in the hands of self-interested fundamentalists who lay claim to having exclusive ownership of this legacy. Over the last several decades, the state of Jewish culture has been steadily deteriorating. Today, in fact, there is a mere handful of academic researchers resisting the onslaught of those who openly exploit the Jewish legacy for their own political and social agenda. Not only is the voice of these scholars virtually unheard; the fundamentalist interpretations have started to permeate academia itself.

There is another, still more crucial factor: before DE appeared on the scene, it had not occurred to anyone to engage in a public dialogue with the adherents of Jewish fundamentalism, to address them in their own language, or to take part in the cultural process taking part in their own midst. This process, however, is becoming fatally important for the Jewish people and the state of Israel.

The corpus of Jewish culture contains masterpieces of world importance created in different times, under different circumstances, and for different purposes. Unfortunately, in the last millennium the traditional Jewish thought has practically frozen in its treatment of classical texts, having provided them with an extra-contextual, fundamentalist, essentially political interpretation. Naturally, the role of classical texts in the Jewish mentality has been drained of substance. Were it not for the external, non-Jewish humanistic interpretations, we would treat the inspired predictions of Jewish prophets as trivial halachic reminiscences; more likely yet, they would have been totally forgotten. The humanistic interpretation of biblical prophecies, the greatest edifice of Jewish culture, has been preserved for us by people belonging to a different spiritual domain -- a stern reminder that retains its relevance to this day.

The Jewish culture has a sad history of internal Jewish censorship and misinterpretation. The body of biblical scripture reached us in a reduced form, having been subjected to repeated revisions motivated by ideology; most importantly, any alternative versions have been irretrievably lost to orthodox censorship. Not a single "secular" historical chronicle or "technical" account from the periods of Jewish monarchy has managed to survive this censorship. The reactionary rabbinical circles created an emasculated interpretation of biblical texts, which became the sole approved version for centuries to come; they set the biblical canon, destroying practically everything else, whether alternative versions of the biblical texts or books declared "apocryphal". The major part of Jewish literature from the Hellenistic period was thrown overboard altogether. Without the Christian scribes and interpreters, we would not have the Books of the Maccabees, of Judith, of Enoch, of Ben Sirrah -- not to mention Aristeus, Tuviah, and so on. As a result of Jewish intolerance, many of these works, originally written in ancient Hebrew or Aramaic, have been preserved in their Greek translation only. The archaeological findings at Qumran "introduced" us to the real catalogue of two-thousand-year-old Jewish literature -- finally bringing home the immensity of our cultural loss, as well as the paucity of the known Jewish culture filtered through the rabbinical canon.

Yet this is not all. One direct consequence of the rabbinical propensity for ideology and censorship was the remarkable loss of interest in their own literature. As a result, we have managed to lose virtually the entire body of rabbinical exegesis from the second half of the first millennium CE, the time of the geonim, and later a large portion of the Jerusalem Talmud, which found itself in actual opposition to the dominant Babylonian one.

Having set up their totalitarian approach to Jewish culture, the rabbinical reaction wiped out every competing ideological alternative. Were it not for the "external" reminders, we would not even know about the existence of the Essenic movement -- the canonic literature does not contain a single mention of it. Rabbinical Judaism "revised" Jewish history, rewrote biblical texts, and created its own all-embracing version of contemporary reality. From the outset, its declared goal was to supersede all theoretical and practical Jewish ideologies. Using the cessation of religious worship in the Jerusalem Temple after the city's destruction by the Romans, it declared this cessation to be eternal and theologically inevitable -- up until the messianic times. This venture ended in brilliant success: all the other currents in Jewish culture were effectively eliminated.

What is most astounding is that the triumph of rabbinical dictatorship continues to plague us to this day. The entire traditional sector of the Jewish collective body still lives in full conformity with the cultural rabbinical dogma; what is more, the Jewish liberals, having rejected the rabbinical interpretation, failed to create a new one. Essentially, the ancient monopoly continues to dominate Jewish culture.

The damage caused by this monopoly is not confined to the cultural sphere alone. A large and steadily growing part of Israel's Jewish population bases their entire life on the fundamentalist cultural recipes. These people live in an insulated artificial enclave, contributing nothing of real value to the country's economy and security, while consuming a vast portion of its limited resources. According to demographic models, within the next twenty years or so this sector will comprise the majority of Israel's Jewish population. Unless their lifestyle changes drastically, and as long as they remain entrapped in their "eternal" doctrine, Israel will simply cease to exist. Recognizing the critical nature of the present situation, DE has devoted its efforts to seeking an alternative interpretation of the classical Jewish cultural corpus, above all its talmudic and halachic aspects, and its dissemination among traditional Jewish collective bodies.

According to the fundamentalist interpretation, the Jewish sources in their rabbinical version are divinely inspired and retain their original, changeless form. DE clearly demonstrates that the Jewish sources are not only of earthly origins, but they themselves deny the idea of their changeless nature; moreover, this fundamentalist theory is inconsistent with both common sense and Jewish tradition.

According to the fundamentalist interpretation, the sages of the Talmud and the subsequent generations created superhuman, divinely inspired texts, and are therefore infallible. DE convincingly demonstrates that the authors of the Talmud and of the later classical rabbinical works did not view themselves or their colleagues in this light, nor did the later tradition. The idea of the divine origins and omniscience of rabbinical sources is a fairly late invention, which goes totally against ancient tradition; it is merely it marginal ideological branch, which became commonly accepted only in modern time.

In essence, DE created a new scientific and humanistic interpretation of the classical Jewish legacy, restoring it to its natural historical context. This interpretation solves two crucial objectives at once: it fosters Jewish culture and protects it from fundamentalist outrages, enabling its bearers to function successfully in the modern world.

The material created by DE has been widely circulated in Israel, triggering nothing short of a revolution in the ultra-religious circles. For the first time, these circles have had their texts, theology and laws exposed to an interpretation that is both critical and protective, created by specialists who are equally versed in halachic sources, and who, moreover, are armed with the latest research techniques and interdisciplinary knowledge. This material consists of dozens of records dealing with every sphere of Jewish culture, from interpretation of the Pentateuch to analysis of the status of women in Jewish society throughout history. While disseminating the existing material, DE continues its intensive work on new studies, in light of the ever-growing interest they provoke.

In 2002, DE decided to expand considerably the targets and scope of its social and public activity; its intention is to reach all of Israel's citizens with its far-ranging program of liberal cultural and civic reforms.


Our Supporters


Dr Yigal Bin-Nun
Teacher of Epigraphy and Historiographical Research of the Scriptures
Universite de Paris VIII

The secular public sometimes feels an inferiority complex in the face of the religious, to whom the secular attribute a deeper knowledge of Jewish sources. In reality, the situation is quite different. Though there are some experts amongst the Charedi, their numbers are few. Most yeshiva students learn chapters of the Mishnah and Talmud but undertake no philosophical/critical evaluation of their content. They retreat from the Scriptures as from a fire which may cause them to abandon their simplistic faith. In contrast with the rabbinical authors who over the generations opened themselves to science and general learning, contemporary Charedi flee from Jewish studies and isolate themselves from it. Scriptural and Jewish Studies is almost entirely the province of the secular. Those who treat science rationally must conduct a pertinent debate with the religious about Jewish law and religion and the harm it has caused in various aspects of life. The Daat Emet organization and its founders have been, for quite a while, conducting such a debate with Charedi and religious circles. The study of Scriptures and Jewish sources in different frameworks will only strengthen the secular/rational demands by the Israeli public for an honorable separation of state and religious institutions. Such a separation will also improve the image of the religious in the eyes of the secular.
Michael Harsagur
Professor emeritus of history, Tel Aviv University
Doctorat d'Etat, France
I am certain that the Daat Emet organization is an important cultural and intellectual force in the intellectual life of Israel, a mighty weapon against backwardness and darkness. Any help given to this organization will go to furthering the ideas of rationality and light in the Israeli public. This organization aims to bring Israel into the world of culture.

Prof. Ze'ev Herzog
Department of Archaeology and Ancient Near East Cultures
Tel Aviv University
In my opinion, the activities of Daat Emet have a decisive importance in our era, a time in which society and culture in Israel is deciding between reason and messianics. I see Daat Emet as an important group, one which supports the shaping of the image of Israeli society as an educated and enlightened society.

Uzzi Ornan
Professor emeritus, Department of Hebrew Linguistics, The Hebrew University, Jerusalem
Visiting professor, Computer Science Department, Technion--Israel Institute of Technology, Haifa
I fully recommend that every person who believes in the equality of man and in the values of humanism and democracy help, as much as he can, the blessed activities of Daat Emet. The activities of this organization save many wayward souls amongst the youth imprisoned in Charedi yeshivot, isolated from general society with no preparation for a life of work and creativity, destined to always be dependent upon the leaders of the isolated communities, subjugated to them for their living and their families' lives.
The Daat Emet organization is not involved with politics or parties. It does tremendous work exposing our secular world to the yeshiva students imprisoned in the Charedi world, unable to peek outside. This exposure leads the boys into a desire to know the world outside their own, and often even to being open to those not exactly like themselves. It is not for naught that the leaders of the Charedi warn their flocks not to open or peek at Daat Emet's "impure pages"...
These important activities are undertaken on a volunteer basis by members of the organization, but they also require money to cover expenses -- creation of the material, travel, etc. The organization has encountered a real problem: most people in our society with money are either somewhat religious or have feelings towards religion, and they hesitate to support these activities, though we feel they are a blessing to youth imprisoned in yeshivot and that they bring to these boys the light of knowledge, understanding, and familiarity with the world.
Therefore it is appropriate to ask every free person -- sit and consider how you can help further these activities. If you cannot give of yourself and your time, give a monetary donation, as much as you can.

Professor Elia Leibowitz
School of Physics & Astronomy and The Wise Observatory
Tel Aviv University
Were Daat Emet only involved in publishing pamphlets carrying their name -- it would be enough. I have merited to read and study some of these pamphlets and I can testify that I have not enjoyed anything as much in quite some time. The pamphlets are literary creations, in all senses of the word, in language, style, and form. I would even take the risk of stating that given the complete mastery of the classical Hebrew of responsa literature, the vast expertise in the sources of Halachic rulings throughout the generations, and the clarity in presenting matters, the pamphlets even surpass most of modern Halachic writing. It can be seen that the authors of the pamphlets are definitely Torah scholars, more than most who now bear this title in vain. In my opinion the pamphlets are worthy of being studied in school literature courses, not necessarily religious or Charedi, though those students particularly need to be exposed to the contents of the pamphlets.
But the members of Daat Emet also do substantially more; they distribute the pamphlets on their own, as well as the information and ideas brought therein. Daat Emet encourages reading Jewish sources and rulings with open eyes, and thus opens windows in the minds of people who see an unfamiliar landscape of classic Jewish culture, one rife with errors, uncertainty, naivety and ignorance. But uncovering these elements in Jewish tradition, elements which are part of every society and every human civilization, paradoxically raises the standing of classic Jewish tradition. On the one hand it breathes life, movement, and dynamics into this culture which often seems to the masses to be monolithic and frozen. On the other hand, it allows us to gaze directly at this splendid Jewish tradition without evasion or apology. Recognizing and seeing Jewish tradition as an amazing, historic human creation which reflects the totality of human spirit, including all its limitations, is a necessary condition for the effective, civilized, and fruitful continuation of that tradition in the future.

Aharon Amir
Editor-in-chief, New Keshet Magazine, a periodical of literature, thought, and critique
The importance of Daat Emet stems from its being a brave warrior on behalf of the secular viewpoint and from its intimate knowledge of the Halachic and other foundations upon which the opposing theocratic viewpoint rests.

Yehoshua Porat
Professor emeritus of history
The Hebrew University, Jerusalem
I have been following Daat Emet's activities for the past several years, and I cannot refrain from expressing how deeply and sincerely I have been impressed and even amazed by the seriousness, importance, and depth of their activities. The state of Israel has abandoned hundreds of thousands of children to the various religious circles, and these children are getting an education which is reactionary, dark, which rejects science and whose enemy is free thought. The only way to change the situation and prevent its spread is exposing the inner truth of Jewish religious thought, commandments, and intentions. This is what Daat Emet does, and for this it shall be blessed. With this I identify whole-heartedly.

Shlomo Zand
Professor of history, Tel Aviv University
Dear Daat Emet,
I whole-heartedly and with my entire mind support your important activities. Particularly at the start of a new century, particularly in the state of Israel, secular, atheistic activity is important. We are all weak, but it is not faith in supernatural powers which will save us from the march of iniquity along which we are traveling. Only through rationalism, combined with a strong desire and human generosity can we, perhaps, become somewhat stronger and more righteous.

Uri Rappaport
Professor (emeritus) of Jewish History in the Second Temple era, University of Haifa
President, Jordan Valley College
For quite some time I have been following the activities of the Daat Emet organization, and recently I even read some of its publications and its web site.
In my opinion the organization does important work for the Israeli society and culture. Its activities create a dam against the fundamentalism which is washing through the Israeli society and media. It exposes the communities which it manages to reach to alternatives to the uncritical religious experience which has, to its detriment, been joined to superstitions and which blindly follows preachers, miracle men, and propagandists of all sorts. This experience has lost all proportion and wastes the money of its adherents (generally the poor) on amulets, incantations, and various kinds of sorcery.
The reasoned, critical voice which calls for rational thought is a life saving drug which will revive Jewish and human culture in the Israeli society.
Anyone who wants a society which will uphold a Jewish culture free of the ties of outdated religious examples should support Daat Emet in its fight for Judaism as a culture.

Professor Oded Navon
Institute of Earth Sciences,
The Hebrew University, Jerusalem
I believe that it is important to bring before the public -- the Charedi, the religious, the traditional, and the secular -- diverse points of view, both on matters of religion and faith and on matters of humanism and science. Daat Emet is, as far as I know, the only organization which attempts to penetrate the Charedi community and create doubts as to the validity of the only viewpoint presented to its people, to present alternatives, and to call for critical and independent thought.

Professor Yael Amitai  
Department of Physiology
Ben Gurion University
Daat Emet has taken upon itself the serious task at which the state educational system  often fails, teaching rational thought to counter the rising tide of Jewish religious fundamentalism. Daat Emet's considered arguments against religious faith as a source of authority are important to publicize in an era in which secularism is seen as an empty vessel.

Dr. Menachem Hofnung
Department of Political Science
The Hebrew University, Jerusalem
Daat Emet is a point of light in an Israeli society in which an increasing number of people identify Jewish tradition with outreach professionals and those who promise miracles and redemptions. The Daat Emet organization deals with critical Jewish thought, based on a deep understanding of the sources, serious study, and open-minded thought. It is very important that this voice be heard at the public levels of Israeli life.

Nati Linial
Professor of Computer Science
The Hebrew University, Jerusalem
A central factor in the success of the natural sciences is the ability to identify errors. The willingness to retest old suppositions and to make corrections based on new observations is critical in the research of truth. The Daat Emet organization casts a sharp and sober eye upon ancient Jewish beliefs and without fear sorts through what is correct and what is erroneous, what should be adopted and what should be rejected. This is all done from a sincere obligation to the truth. This is an important contribution to the clarification of our identity. In an era where immersing in nonsense faiths is so popular, one should support a group like this, one which champions rational investigation and untiringly seeks the truth.

Joseph Rivlin
Professor Emeritus of Textile Chemistry
Philadelphia University, Pennsylvania
The Daat Emet organization presents a unique and critical picture of the Jewish faith and all its branches. I see Daat Emet as one of the pillars of those who fight ignorance and superstition. If this plague of ignorance which destroys everything good within us is not stopped, it will lead us back to the days of the Dark Ages.


Dr. Dan Boneh, anthropologist
We are, today, in the heat of a religious cultural war. The religious establishment and the Charedi/religious public is growing in numbers and power. Slowly they are changing the cultural and ethical structure of our beloved state of Israel. The religious force us not only to not travel on the Sabbath or to eat kosher, they are dragging us all into messianic nationalism, territorial conquest, racist relations with others, and basically change the characteristics of our lives and try to turn Israel into a Jewish version of Iran. The money which is given to yeshivot, kollels, synagogues, and strange and dangerous rabbis could be invested in a war on poverty, on creating workplaces, on ethical education, and on advanced art and Israeli culture.
Daat Emet is an Israeli organization which stands steadfast against the attempts to turn Israel into a land of Halacha. The organization serves as a "secular home" for enlightened Israelis who do not wish to find themselves in a Jewish Iran in another few years. The organization has decided to say no to the efforts of outreach professionals and the brainwashing of the religious establishment. As you know, the religious operate radio stations, television channels, newspapers, conventions, call mourners after the death of people -- and these aggressive tactics never stop. Daat Emet is an attempt to stem the tide. Daat Emet is the public framework for practical and theoretical activity which attempts to preserve the liberal, secular, open character of the state of Israel. We must support this organization, join in its activities, cultivate it and enlarge its scope to stem the tide, to save the state of Israel from the charedization which threatens it. A religious state is no state at all.

Shmuel  Ben-Dor
Emeritus, psychologist and anthropologist
Department of Behavioral Sciences
Ben-Gurion University
Be'er Sheva
The Daat Emet organization, in my opinion, is an important and even critical component in the socio-intellectual fabric of the state of Israel.
Daat Emet serves as a counterweight to irrational and even anti-rational stands and approaches. These sort of stands and approaches are common in Israel (and not only in Israel), and often one gets the impression that they have a monopoly on the truth. One should be grateful to an organization which champions rationality and reason and acts to advance them.

http://www.daatemet.org/index.cfm