The object of Bright Lion is to compare two approaches to Judaism. Whilst both are imbued with tolerance and understanding they are nevertheless distinct. One approach is that of the tolerant traditional observer who follows the commands of his faith but is not perturbed by the transgressions and by the non-conformity of fellow Jews. The other approach is that of a sceptic who doubts many of the tenets of the faith as well as the Bible’s historicity and does not observe commands he fails to understand. His adherence to Judaism is based on his acceptance of the ethnic affiliation of members of the community. He is tolerant of the view of orthodox believers, provided they do not attempt to force him to adopt their orientation.
Loeb Zohar (alias Chayim Rosenberg, then Rosenne), who is the hero of this book, symbolizes the former group. He is a kind hearted person but is not portrayed as infallible. Two of Loeb’s friends (Bushi and Uri) typify the second group. Both are aware of Loeb’s belief and would go out of their way so as not to offend his sensitivities. Loeb, in turn, disregards their transgressions unless they set out to hurt him.
Loeb Zohar is a fictitious person. In molding him I drew on the lives of people I knew. I only hope that I have not created an unbelievable person. Bushi and Uri express my own views. None of us is a fanatic. We are doubters (or skeptics) but have remained in the fold.
Loeb marries twice. In his first marriage he is the effective caregiver who helps his wife, Galya, to find a niche in the Israeli theatre world. His second wife, the American Jewess Yentl, assumes the role of Pygmalion. Her purpose in life is to encourage her husband to arrive at the destination she sets for him. Without her guiding hand he might not have arrived.
Another central figure is Ronnie Eyal, Galya’s second husband and Loeb’s devoted friend. Ronnie is a holocaust victim who tries hard to ignore the past. Regrettably, it has left its mark and occasionally catches up with him.
A recurring topic in the book is the clash of traditional Judaism and the secular world surrounding it. Tacitly, it is conceded that the modern image of the universe – as elaborated in scientific tracts – is irreconcilable with blind acceptance of religious dogma. A midway may exist but dogmatisms block the corridor leading to it. Loeb is aware of its existence but, being a loyal traditionalist, does not change his route. Bushi and Uri draw Chinese Walls between Judaism and science. Whilst in the synagogue they adhere to dogma; outside it they go their own ways.
Loeb experiences the Suez Crisis, the Six-Day War and the Yom Kippur War. He narrates his personal experiences in each but does not deal with the political issues involved. In the last of these wars, he is a morale booster.
The book also touches on the Kabbala, the mystic element of Judaism, and on the compilation of its existing norms. Safed (Zfat צפת) – one of the centres of Judaism – is given its appropriate place and significance.
Quotations from the Old Testament are taken from the translation appearing in The Holy Scriptures (Koren Publishers Jerusalem Ltd., 2008).