The Arabs, on the other hand, have a much less unified identity. Although their
families are important and many memorize generations of their family genealogy,
they have not been able to carry on any major unity as communities or countries.
The Arab culture is largely influenced by Islam and one of its main principles
is to "follow." The word "Moslem" means "a
follower." The challenge is that Islam has many charismatic leaders,
usually geographically separated, and so a unity of religious expression is
almost impossible to achieve. The Englishman T. E. Lawrence (Lawrence of Arabia)
vainly attempted to unify the various Arab tribes and geographic leaders into a
common Arab nationality. His western concepts were too difficult to be adapted
to the eastern way of thinking. "With the emergence of strong national
identities in the Arab World, Arab countries have never been able to settle
their own differences and unite."
(Encyclopedia Judaica Jr.)
Is "Jewish" Just a Religion?
Looking at the Jews, there is a popular anecdote in Israel that seems to denote
a characteristic among them. Jokingly, they say, "Two Jews in a
conversation always come up with three opinions." It is Jewish nature to
discuss and even make up opposite points of view so that the contrasts or
opposing ideas of view can become a learning experience. Yet, in the Jewish
culture there is an underlying unity of "a people" or a
"community of Israel." ". . . (it) is the term
used to describe the common responsibility, destiny, and kinship of all members
of the Jewish people. The rabbis declared that ‘all Israel are responsible one
for another’ and sinners must be rebuked because the entire community is
ultimately responsible for the sinner's wrongdoings. The unity of the Jewish
nation was considered an historic and spiritual concept, in addition to being a
social reality. All generations of Jews (including converts to Judaism) were
viewed . . . sharing in the responsibilities of the covenant with God. Likewise,
the righteous of all generations will be reunited at the time of the
resurrection of the dead during the messianic period. This concept of community
and shared fate is referred to often in the Talmud with the terms kelal
Yisrael and keneset Yisrael."
Family – Unifying Element of the Community of Israel:
"Judaism considers the establishment of a family a holy task. Children are
a gift from God and childlessness the greatest misfortune that could befall a
marriage. The virtues of domestic bliss have been frequently extolled by the
rabbis, and the close-knit Jewish family, where the home has been the center of
religious practice and ceremony, has greatly helped the survival of Judaism and
preserved the moral integrity of the Jews." (Encyclopedia
Judaica Jr.)
Ancient Cooperative Efforts Repeated in "The
Kibbutz:" "Kibbutzim with similar
ways of thinking often group together in federations, which save their
member-villages money by purchasing for them all in bulk, and arranging from one
central office to sell all their crops. In addition, many kibbutzim cooperate
with other kibbutzim in the same region, whether they share the same ideas or
not, and together they are able to build central silos and arrange heavy
transport. Likewise, the kibbutz associations have their own adult education
courses, choirs, amateur orchestras, art collections, bulletins, publishing
houses, and even their own teachers' training college. Thousands of members of
certain older kibbutzim, after completing their three-year army service,
volunteer a year's labor --- unpaid, of course --- in newer kibbutzim, in order
to help them stand on their own feet." (Encyclopedia Judaica Jr.)
A similar unity and community bond can be seen in the scriptures. "And all
that believed were together, and had all things common; And sold their
possessions and goods, and parted them to all men, as every man had need . .
." (Acts 2:44-47) ". . . of one heart and of one . . .
they had all things common." (Acts 4:32) ". . . and did
minister one to another; and they had all things common among them, every man
dealing justly, one with another." (3
Nephi 26:19)
Scriptural Unity Centered on the Lord:
The valuable lesson that we can learn is that unity represented in the
scriptures is always connected with a central belief and faith in the Lord. That
focus assures a unity because His directive powers are the same for everyone.
"In all thy ways acknowledge him, and he shall direct thy paths." (Proverbs
3:6)
". . . our Father, and our Lord Jesus Christ,
direct our way unto you." (1 Thessalonians 3:11)
"Counsel with the Lord in all thy doings, and he will direct thee for good
. . ." (Alma 37:37)
Jewish Unity in a "Prayer Circle" (Minyan):
The request for forgiveness includes all. ". . . Almost all prayer . . .
was written in the first person plural --- ‘Forgive us,’ ‘Teach us,’ ‘Bring
us to our Land.’ Although private prayer was certainly permitted, the
individual was urged to join a congregation (minyan) when he prays and to
incorporate the needs of the minyan in his prayers." (Encyclopedia
Judaica Jr.)
Jewish Views Relating to an LDS Standard of Unity:
The Latter-day Saint’s concept of focusing on the Lord prompts a unified
community life that can still be expressed individually. Jewish cultural
statements from the Encyclopedia Judaica Jr. aligning with
principles of the LDS thirteenth Article of Faith reflect a unified lifestyle
reaching back to God’s initial biblical instructions to all mankind. Honest:
". . . It is recognized that in a ruthless business world of mixed peoples,
honest dealings are difficult, but the Jew should know and retain his
ideals." True: ". . . Prayer is a way to master what is
inferior in us . . . it helps us discover our true aspirations . . .
through prayer we deepen our commitment to righteous living." Chaste:
"Judaism encourages modesty as one of the means to chastity . . . a man is
forbidden to be alone with a woman with whom he is not permitted to have sexual
relations from considerations of both chastity and modesty." Benevolent:
"In the Bible very often the acts of God are referred to figuratively using
terms such as ‘the hand of God’ . . . the image of God's hands has been used
to show benevolence and loving-kindness . . . (Psalms 145). Virtuous:
"Righteous gentiles . . . rabbinic term for those non-Jews who, because of
their moral character or virtuous acts, rank equally in merit and grace with
Jews. According to the Talmud, the righteous gentile is as eligible as any Jew
for a place in the world to come." Doing good: "Ethics are the
principles by which man can live a good life in relation to his fellow man. The
ethical life is basic to Jewish religious observance: "Love thy neighbor as
thyself: I am the Lord" (Leviticus 19:18). Love of God is incomplete
without love of man. This precept underlies the rules of conduct which the Torah
prescribes . . ." "Hospitality is considered by Judaism to be one of
the most important virtues that a person can develop. This has been true since
the time of ancient Israel, when hospitality was not merely a question of good
manners, but a moral institution which grew out of the harsh desert and nomadic
existence of the people of Israel. The biblical customs of welcoming the weary
traveler and receiving the stranger in one's midst developed into an important
Jewish virtue. Isaiah states that one of the duties of the pious is to ‘deal
thy bread to the hungry’ and to ‘bring the poor that are cast out to thy
house.’"
Holiness Is the Only Way to Combat Evil:
"A.J. Heschel (1907-1972) based his views on a Midrash stating that
holiness is the only way to combat evil and that learning and obeying the
precepts of Torah is the only way to gain holiness. The simplest advice in
combating evil: ‘Turn from evil and do good’ is from the Book of Psalms
(34:15)." (Encyclopedia Judaica Jr.) Each part of the House
of Israel has a common unified goal of turning from evil and in doing good.
Focusing on the God of Israel makes all good things possible through Him.