What is the secular history of Judaism.

I am currently engrossed in reading “Dominion: The Making of the Western Mind” by Tom Holland. I’m a big fan of his podcast, “The Rest is History,” where he delves into various aspects of history with depth. Before this, I read “Destiny Disrupted: A History of the World Through Islamic Eyes” by Tamim Ansari, which offered a fascinating perspective on global history from an Islamic viewpoint.

I am a proud Jew actively engaged in Teshuva, and I have a deep interest in studying religions, including those outside of Judaism. However, reading “Dominion” has left me with some unsettling questions.

Holland’s book suggests that other Mesopotamian cultures may have influenced the worship of “Yahweh” in early Israelite religion. For example, he points out similarities between the story of Adam and Eve in the Torah and other Mesopotamian creation myths, like the Epic of Gilgamesh. Holland also discusses the idea that the Torah was compiled from various earlier sources and narratives and that it was later translated into Greek as part of the Septuagint.

Traditionally, I have understood that the Chumash (Pentateuch) was dictated to Moshe Rabbeinu (Moses) by God, with the exception of “Devarim” (Deuteronomy), which Moshe wrote himself. But Holland’s account, which reflects a more secular, historical-critical perspective, challenges that view by suggesting that the Torah’s composition was more complex and influenced by surrounding cultures.

Additionally, the book touches on how ancient Egyptian pharaohs, like Akhenaten, practiced a form of proto-monotheism by exclusively worshipping the sun god Aten. Holland also notes that there is limited archaeological evidence for the historical existence of Moshe or the Exodus, and he discusses the theory that the Israelites may have emerged from within Canaanite society itself, rather than through a conquest from the outside.

It’s important to clarify that Holland is not presenting an anti-Semitic view—he’s a secular historian interpreting the available evidence through a critical lens. Yet, I found his analysis more challenging than Ansari’s book on Islam. While “Destiny Disrupted” was less critical of Judaism, it critiqued Christianity more intensely and highlighted the value of oral traditions within Islam, which felt somewhat more respectful towards Jewish tradition.

One point that stood out to me is the difference in how these religions value written versus oral traditions. Christianity, particularly in its development within the Western world, has historically placed a strong emphasis on written texts, such as the Bible. In contrast, both Judaism and Islam place significant value on oral traditions alongside their written scriptures. In Judaism, the “Torah shebe’al peh” (Oral Torah) is seen as essential for understanding and interpreting the Written Torah, while in Islam, the Hadith (oral traditions concerning the sayings and actions of the Prophet Muhammad) is crucial for interpreting the Quran.

On the one hand, it makes sense that neighboring cultures would influence each other, especially in the ancient Near East where so many civilizations were in close contact. But it’s still unsettling to consider how much of what we see as unique to Judaism might have parallels in other cultures.

Despite my interest in studying other religions, I don’t want this exploration to undermine my faith. Instead, I want to use this knowledge to strengthen it. If I ever find myself in a debate with a non-Jew, I want to be well-versed in their history and religious traditions to the point where they’re surprised by how much I know. But balancing that with a strong commitment to my own Jewish beliefs and practices is something I’m still navigating.