The reflection that characterizes Judaism always takes the form of a reflux of thought on its own Jewish sources which allows it to recapture itself as the origin of the meaning that it gives to its subjects and its works. And by dodging this Jewish debate on ideas and values, all that remains is to impose them, as the path of a drying dogmatism in which African Judaism, understood as a return to our cultural sources in the renewed pride, is perverted, to the point to be nothing more than an avatar of “lashon hara”.
Because of such dogmatism, the ideas put forward by Judaism are frozen as soon as they come to light and are not susceptible to any otherness. Judaism targets this value of truth which is defined by the agreement of thought with its object.
But his object is the criterion of this truth which qualifies not only the solutions, but the problems themselves.
The solution to our problems does not lie in heaven or in the hands of the ideological Rabbis, these providential men.
To wait from them for an answer to our theoretical questions and our practical hesitations is to avoid the necessary effort of reflection, of personal thought through methodical discussion and research.
Far from the answers to our questions already somewhere in the beyond of a more or less inaccessible transcendence, they are only gradually discovered in our links to Jewish origins, to the problems that Judaism can and must propose to itself, like so many “mitzvot” to accomplish.
The present Jew cannot exalt himself to supernatural visions. The result, the essential goal of Judaism, will be achieved as soon as the concept of the unity of the people is broadened to coincide with that of African Judaism. The problem is to grasp the link that ensures our cohesion, our overall structure.