By Shulem Deen
A relocating and revealing exploration of Hasidic lifestyles, and one man's struggles with religion, kinfolk, and community
Shulem Deen was once raised to think that questions are risky. As a member of the Skverers, essentially the most insular Hasidic sects within the US, he is familiar with little in regards to the open air world--only that it really is to be refrained from. His marriage at eighteen is prepared and a number of other young children quickly keep on with. Deen's first transgression--turning at the radio--is small, yet his interest leads him to the library, and later the net. quickly he starts off a feverish inquiry into the tenets of his spiritual ideals, till, numerous years later, his religion unravels completely.
Now a heretic, he fears being chanced on and ostracized from the single global he understands. His courting along with his relatives at stake, he's pressured right into a lifetime of deception, and starts off a protracted fight to carry directly to these he loves so much: his 5 young ones. In All Who cross don't Return, Deen bravely strains his harrowing lack of religion, whereas supplying an illuminating examine a hugely secretive global.
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Extra resources for All Who Go Do Not Return: A Memoir
This is why this book shall argue for a Jewish religious justiﬁcation of a secular democratic order. It is an argument for a ﬁnite secularity, but it is against any secularist ideology that claims to be a sufﬁcient foundation of that secularity. Because of this, this book shall not engage in the type of apologetics (with its hidden secularist premises) that looks to a secular democratic order to justify the Judaism lived by Jews who participate in that order. 8 See 205–12 below. 6 CHAPTER ONE This prior afﬁrmation of Judaism does not mean, though, that one should argue that Judaism is the sufﬁcient foundation for a democratic order.
1/ 1252b29–35). , Andrew Koppelman, “Sexual and Religious Pluralism” in Sexual Orientation and Human Rights in American Religious Discourse, eds. S. M. Olyan and M. C. Nussbaum (New York: Oxford University Press, 1998), 215–33. 14 CHAPTER ONE cally redeﬁne the family as its own institution when in fact the family is an institution civil society received from—that is, was given by—historical cultures like Judaism. It is not something civil society creates by itself de novo, let alone ex nihilo. 26 Nevertheless, to reduce familial existence to a series of contractual agreements is to belittle the richness and depth of familial existence, certainly as it has been lived by Jews traditionally.
This would be a far greater threat to the survival of Israel than any of the considerable foreign threats it has successfully resisted to date. For this reason of realpolitik alone, many religious Israelis would rather be a powerful minority (indeed, in Israel today there is no cultural majority in any real sense) in a multicultural society than a hated oligarchy. And even if Israel were to become a monocultural society, and even were that to happen through a peaceful transfer of power to a religious establishment, Israel would become more and more of an outcast in an increasingly multicultural, globalized world.
All Who Go Do Not Return: A Memoir by Shulem Deen