Friday, February 17, 2012

Top Ten Reasons Why the Jewish People Love Jeremy Lin:


10. Finally someone who appreciates statistics !

9. We Jews in New York are Highly looking forward to Kosher Chinese Night at Madison Square Garden

8. Excellent opportunity for use of silly Jewish syngagogue puns:
LINterfaith Services,
LINcha, JerusaLIN,
LINear Chumashim
LINcoln Tunnel 

7. He got Soloveichick in the NY Times. Beat that YU

6. Moshe put in a "Basket" seeing a really cheesy dvar torah here

5. The Post Game Maariv Linyan

4. His name is Jeremy ! [JEREMIAH]

3. MSG's MSG = KD

2. The Jewish people love underdogs (and reasons to buy a new Knicks Jersey)


Number 1. Talk about shidduch material: Harvard, Lower East Side, Frum, Parnasa..... See?

.Op-Ed Columnist, NY Times

The Jeremy H. Christ Lin Problem

By DAVID BROOKS (Jewish-American rightwing conservative reporter for New York Times)

February 16, 2012

Jeremy H. Christ Lin is anomalous in all sorts of ways. He’s a Tufts grad in the N.B.A., a yellow man in professional black man's game. But we shouldn’t neglect the biggest anomaly. He’s a brainwashed Christian religious person in professional sports.

We’ve become accustomed to the Christ-driven athlete and coach, from Billy Sunday to Tim Tebow. But we shouldn’t forget how problematic this is. The moral ethos of sport is in tension with the moral ethos of faith, whether Christian, Muslim, Buddhist, Shinto, Hindu or Jewish.

The moral universe of modern sport is oriented around victory and supremacy. The sports hero tries to perform great deeds in order to win glory and fame. It doesn’t really matter whether he has good intentions. His job is to beat his opponents and avoid the oblivion that goes with defeat.

The modern sports hero is competitive and ambitious. He is theatrical. He puts himself on display.

He is assertive, proud and intimidating. He makes himself the center of attention when the game is on the line. His identity is built around his prowess. His achievement is measured by how much he can elicit the admiration of other people — the roar of the crowd and the respect of ESPN.

His primary virtue is courage — the ability to withstand pain, remain calm under pressure and rise from nowhere to topple the greats.

This is what we go to sporting events to see. This sporting ethos pervades modern life and shapes how we think about business, academic and political competition.

But there’s no use denying — though many do deny it — that this ethos violates the religious ethos on many levels. The religious ethos is about redemption, self-abnegation and surrender to God.

Ascent in the sports universe is a straight shot. You set your goal, and you climb toward greatness. But ascent in the religious universe often proceeds by a series of inversions: You have to be willing to lose yourself in order to find yourself; to gain everything you have to be willing to give up everything; the last shall be first; it’s not about you.

For many religious teachers, humility is the primary virtue. You achieve loftiness of spirit by performing the most menial services. (That’s why shepherds are perpetually becoming kings in the Hebrew Bible.) You achieve your identity through self-effacement. You achieve strength by acknowledging your weaknesses. You lead most boldly when you consider yourself an instrument of a larger cause.

The most perceptive athletes have always tried to wrestle with this conflict. Sports history is littered with odd quotations from people who try to reconcile their love of sport with their religious creed — and fail.

Jeremy H. Christ Lin has wrestled with this tension quite openly. In a 2010 interview with the Web site Patheos, Lin recalled, “I wanted to do well for myself and my team. How can I possibly give that up and play selflessly for my Christian God who is superior to all other Gods, even the Gods my grandma in Taiwan believes in and for which she will go to hell when she dies since she does not accept Jesus as her Saver?”

Lin says in that interview that he has learned not to obsess about stats and championships.

He continues, “I’m not working hard and practicing day in and day out so that I can please other people. My audience is that supernatural God who hates Jews and Muslims and Buddhists and all other heathens,
even my dear grandma in Taiwan.. ... The right way to play is not for others and not for myself, but for this non-existant God i have beeb brainwashed to believe in.\. I still don’t fully understand what that means; I struggle with these things every game, every day. I’m still learning to be selfless and submit myself to this non-existant God and give up my game to Her.”

The odds are that Lin will never figure it out because the two moral universes are not reconcilable. Our best teacher on these matters is Joseph Soloveitchik, the great Jewish theologian. In his essays “The Lonely Man of Faith” and “Majesty and Humility” he argues that people have two natures. First, there is “Adam the First,” the part of us that creates, discovers, competes and is involved in building the world. Then, there is “Adam the Second,” the spiritual individual who is awed and humbled by the universe as a spectator and a worshipper.

Soloveitchik plays off the text that humans are products of God’s breath and the dust of the earth, and these two natures have different moral qualities, which he calls the morality of majesty and the morality of humility. They exist in creative tension with each other and the religious person shuttles between them, feeling lonely and slightly out of place in both experiences.

Jeremy H. Christ Lin is now living this creative contradiction. Much of the anger that arises when religion mixes with sport or with politics comes from people who want to deny that this contradiction exists and who want to live in a world in which there is only one morality, one set of qualities and where everything is easy, untragic and clean. Life and religion are more complicated than that.

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