In God Is Not One, author and Religious Studies professor Stephen Prothero sums up the problems that major religions try to solve and the solutions they offer. In the case of Judaism, the problem is “exile” and the solution is “return.” For Christianity, the problem is “sin” and the solution “salvation,” and so on. When you think about it, this theme of “exile and return” describes much of Jewish thought. Yet, a paradox soon follows.

Jewish stories are rooted in the drama of exile and return. Think of Abraham and his self-imposed exile to leave his father’s home for a new life. Recall Jacob who must leave after stealing the birthright from Esau. Think of Joseph who is sold into slavery and lives in exile from his family. And don’t forget Moses who must go into hiding after striking a task master. And of course, the nation of Israelites are exiled from their homeland many times over.  The quintessential drama is played out in the story of Adam and Eve who are exiled from the garden of Eden, the paradise. Their legacy is our legacy and we are forever trying to get back to the Garden.

But here is the paradox.

This state of exile has come to define what it means to ‘be Jewish’ whether we experience exile from our inner Self, from God, or from Others. It is to such an extent, that being Jewish depends on being in exile, in a state of dualism, of separation. In other words, Judaism needs the/an Other in order to be Itself. Furthermore, this state of exile works not only on an individual level, but on a broader, collective one. As a community, Jews need an “other” against whom to define their collective, exilic existence. This is not new. But it raises new questions.

What happens if and when a Jew or a Jewish community actually “returns” (on this earth) to that idyllic state, that union with God, in the Garden of Eden –  even if only in consciousness?

IF it is not possible to “return,” then does Judaism sell a false bill of goods? And if so, does it need to re-define its mission, at least according to Prothero’s schema?
IF it is possible to return, then methods of Jewish practice ought to assist in moving adherents from exile to return which it arguably is designed to do. The idea being that Jews constantly practice, getting better with each layer of return, coming closer to union/holiness and farther from exile. BUT, when a person who identifies as Jewish gets past a critical point and no longer experiences self, family, God or community to be in exile, is he or she, or are we, then still Jewish? What happens to Identity that was/is necessarily wedded to exile and separation? How will Judaism change if it is to remain viable?

As our world’s great religions evolve, no doubt each one will confront a new problem that results from solving the ones described by Prothero in God Is Not One. I now look forward to his next book which I hope will describe the new problem – and its solution.

Explore Resources for programs that just might help Judaism evolve through its paradox.