Review by pradlfan -- Roadmap to the End of Days
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Review by pradlfan -- Roadmap to the End of Days
[Following is a volunteer review of "Roadmap to the End of Days" by Daniel Friedmann.]
3 out of 4 stars
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This book is actually helpful to me as a thoughtful orientation to how Judaism views creation's purpose, and as an overview of the Abrahamic faiths. I give it 3 out of 4 stars for its clear presentation of information, and its credible alignment of patterns in history between the past and the present. It is accurately and professionally edited, yet it is less broad in its scope than its introductory chapters indicate, and seems restricted in its appeal, though like its author I want a historic view that unifies cultures and humanity at a time when we seem further distant to each other than ever.
Roadmap to the End of Days invites us on a journey to examine the broad outline of human history; along the way we are shown that humans are seen by some as agents of change to world history, requiring that we use free will; and that obedience to God's will and law may hasten the coming of universal peace in the form of a Messianic Era.
Daniel Friedmann provides an interesting explanation of Noahide law as a foundation of ethical practices, and as relevant to our American system of justice. I was reminded of films such as Kieslowski's DEKALOGUE, which serve as illustrations of contemporary ethical difficulties and the relevance of the law (defined here as "the sayings of G_d.") When he names Maimonides, Friedmann gains fellowship with me, one who is also curious about history and progress, and attempts to examine it under philosophical laws as well as rabbinical and religious teachings. According to Friedmann, we can learn from the pattern of history, feel its rhythms. He demonstrates in easily understandable language and charts what he means. One such pattern is a repetition of conflicts through the successive ages, "Thus the conflict between Jacob and Esau parallels the period of the two world wars…" Such straightforward sentences serve as an introduction to Biblical studies, and to some of the issues that come into play when a single text offers multiple meanings to various interpretive communities.
His useful charts, family trees (of Abraham, Isaac) and timetables show parallels between thousand-year eras in the grand scheme of history and in the modern era, with its current events and international conflicts. We sense no hysterical urgency in his argument that we must read history as inevitably and imminently nearing an end, and therefore are not put off by his naming a date in the not-too-distant future which may spell the End of Days for all of us. What is at stake is clearly a choice we are at liberty to make now: will we begin to act as though we really believe World Peace is in everyone's interest?
He argues that "everyone can bring the Messianic era closer by improving his actions, his character, and inspiring others to do the same". I do think peace is desirable, but is messianic belief itself? When he articulates three principles such as "compassion", it seems simple. But the book avoids going to some of the complicated places implied in and demanded of its concepts. When he discusses patterns of history which repeat themselves, he could have spelled out some parallels to make them more clear to Christians or Muslims. For instance, what do reinstated temple practices mean for those who are not practicing Jews? Can I take an ethical position and wind up in disagreement with another ethical person? To what extent does my religious faith determine my ethics? Such investigations are worthy of our time. As one who appreciates Leo Strauss's commentary on Maimonides, I can recommend portions of this book to those interested in the Philosophy of History, but also to lay persons whose only versions of Last Days study emerged during the Rapture frenzy
of the late Twentieth Century.
Ethical choices are definitely important, as Friedmann makes clear. Through ethical practices we too "can develop ourselves into good 'wine' or mediocre 'wine'" and the whole of creation be "brought to a state of holistic completion."
I could have wished for more connections drawn between the traditions I am most familiar with and the one he shares. In many instances, though, his expository text opens windows on heretofore darkened rooms, allowing those new to Talmud to discern understandings that link our faith traditions and help us share a common hope for redemption and a return to closer relationship with God. There is a helpful and interesting discussion of Amalek as "doubt" interposed between humans who were once in close relation with the Creator. Readers of theologian and visionary Jacob Boeme will appreciate the oral tradition of Adam's eating of the fruit as resulting in innumerable sparks. Extensive glossary, timelines, and summary of Ramban's teaching are included as an Appendix.
******
Roadmap to the End of Days
View: on Bookshelves | on Amazon
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3 out of 4 stars
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This book is actually helpful to me as a thoughtful orientation to how Judaism views creation's purpose, and as an overview of the Abrahamic faiths. I give it 3 out of 4 stars for its clear presentation of information, and its credible alignment of patterns in history between the past and the present. It is accurately and professionally edited, yet it is less broad in its scope than its introductory chapters indicate, and seems restricted in its appeal, though like its author I want a historic view that unifies cultures and humanity at a time when we seem further distant to each other than ever.
Roadmap to the End of Days invites us on a journey to examine the broad outline of human history; along the way we are shown that humans are seen by some as agents of change to world history, requiring that we use free will; and that obedience to God's will and law may hasten the coming of universal peace in the form of a Messianic Era.
Daniel Friedmann provides an interesting explanation of Noahide law as a foundation of ethical practices, and as relevant to our American system of justice. I was reminded of films such as Kieslowski's DEKALOGUE, which serve as illustrations of contemporary ethical difficulties and the relevance of the law (defined here as "the sayings of G_d.") When he names Maimonides, Friedmann gains fellowship with me, one who is also curious about history and progress, and attempts to examine it under philosophical laws as well as rabbinical and religious teachings. According to Friedmann, we can learn from the pattern of history, feel its rhythms. He demonstrates in easily understandable language and charts what he means. One such pattern is a repetition of conflicts through the successive ages, "Thus the conflict between Jacob and Esau parallels the period of the two world wars…" Such straightforward sentences serve as an introduction to Biblical studies, and to some of the issues that come into play when a single text offers multiple meanings to various interpretive communities.
His useful charts, family trees (of Abraham, Isaac) and timetables show parallels between thousand-year eras in the grand scheme of history and in the modern era, with its current events and international conflicts. We sense no hysterical urgency in his argument that we must read history as inevitably and imminently nearing an end, and therefore are not put off by his naming a date in the not-too-distant future which may spell the End of Days for all of us. What is at stake is clearly a choice we are at liberty to make now: will we begin to act as though we really believe World Peace is in everyone's interest?
He argues that "everyone can bring the Messianic era closer by improving his actions, his character, and inspiring others to do the same". I do think peace is desirable, but is messianic belief itself? When he articulates three principles such as "compassion", it seems simple. But the book avoids going to some of the complicated places implied in and demanded of its concepts. When he discusses patterns of history which repeat themselves, he could have spelled out some parallels to make them more clear to Christians or Muslims. For instance, what do reinstated temple practices mean for those who are not practicing Jews? Can I take an ethical position and wind up in disagreement with another ethical person? To what extent does my religious faith determine my ethics? Such investigations are worthy of our time. As one who appreciates Leo Strauss's commentary on Maimonides, I can recommend portions of this book to those interested in the Philosophy of History, but also to lay persons whose only versions of Last Days study emerged during the Rapture frenzy
of the late Twentieth Century. Ethical choices are definitely important, as Friedmann makes clear. Through ethical practices we too "can develop ourselves into good 'wine' or mediocre 'wine'" and the whole of creation be "brought to a state of holistic completion."
I could have wished for more connections drawn between the traditions I am most familiar with and the one he shares. In many instances, though, his expository text opens windows on heretofore darkened rooms, allowing those new to Talmud to discern understandings that link our faith traditions and help us share a common hope for redemption and a return to closer relationship with God. There is a helpful and interesting discussion of Amalek as "doubt" interposed between humans who were once in close relation with the Creator. Readers of theologian and visionary Jacob Boeme will appreciate the oral tradition of Adam's eating of the fruit as resulting in innumerable sparks. Extensive glossary, timelines, and summary of Ramban's teaching are included as an Appendix.
******
Roadmap to the End of Days
View: on Bookshelves | on Amazon
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Latest Review: Raven's Peak by Lincoln Cole
