The Search for God at Harvard (review)

Volume 10, No.2 Winter 1992 153 The Search for God at Harvard, by Ari L. Goldman. New York: Random House, 1991. 283 pp. $20.00. In one of the most moving Hasidic tales, Martin Buber tells the story of Rabbi Eizik, son of Rabbi Yekel, who travels from Cracow to Prague in search of treasure. He ultimately discovers, after meeting with a Christian, that the treasure is in fact buried in his family's home in Cracow. Thus, it is a Christian who helps Rabbi Eizik to find the treasure in Judaism, to perceive more profoundly the depth and the uniqueness of the Jewish tradition. As a student of the comparative study of religion, I have been captivated by this tale, which was originally told by one of my favorite Hasidic masters, Simha Bunam (1760-1827). My attraction to this tale derives, at least in part, from its support of my own experiences with members of other faiths and how such encounters can help us see more deeply the spiritual nature of our own religious tradition. Ari Goldman's The Search for God at Hmvard details his own very moving spiritual journey, a latter-day testament to the truth of the tale of Rabbi Eizik. An Orthodox Jew and a religion correspondent for the New York Times, Goldman enrolled in Harvard Divinity School in 1985 in order to gain a better understanding of the religious traditions of the world. Goldman's work not only presents the reader with his encounter with other religious traditions and people of different faiths, but also reveals his own spiritual struggle in reconciling his traditional Judaism with the demands of the contemporary world. When he enters Harvard, Goldman does not doubt the truth of his own tradition. His real struggle is how to remain a genuine Jew in America. From his struggle emerges an authentic vision of the Jewish tradition and Goldman's sensitive response to some of the major religious traditions of the world. Goldman begins his book with a well-known story from the Talmud. This tale centers on Rabbi Akiba, who is joined by Ben Azzai, Ben Zoma, and Elisah ben Avuyah in entering into an orchard. Ben Azzai dies in an ecstatic trance, Ben Zoma loses his reason, and Elisah ben Avuyah abandons the Jewish tradition; only Rabbi Akiba departs in peace. This story is usually understood as a warning against becoming too involved in mystical speculation. In the Orthodox yeshivas that Goldman attended, the story was interpreted as a warning against a study of other religious traditions. According to many traditional Jewish voices, the education of the Jew should consist solely of the study of the Torah. The question of the validity of other religious traditions is never raised; it is a clear assumption that these are merely the creations of human beings. Even other streams of Judaism are considered heretical and not authentic components ofJudaism. 154 SHOFAR Despite his early education, when Goldman enters HalVard he gives himself fully to an interfaith exploration. He becomes immersed in comparative religious studies courses, particularly one taught by Professor Diana Eck. He is especially influenced by her statement that "if you know one religion, you don't know any." Through his encounters with Diana Eck, the prominent British theologian Louis Jacobs, and, perhaps most important, his fellow students, Goldman attains great respect for other faiths. He realizes that being truly open to other religions enhances his own faith as a Jew. Goldman brings to The Search for God at Harvard his gifts as a writer and his deep love for the Jewish tradition. For this reviewer, who has spent the last quarter century in the study of comparative religions, Goldman's is a fascinating and enriching book. Some Orthodox Jews may find Ari Goldman's view of the Jewish tradition to be problematic. However, I feel the great Rabbi Akiba would not be among them. Indeed, Rabbi Akiba would no doubt be proud of Goldman's spiritual struggle and his devotion to his own tradition. Harold Kasimow Department of Religious Studies Grinnell College ...