Isaac Asimov, Two Foundations and the Jews

   ” target=”_blank”>Isaac Asimov, the renowned 20^th century writer, had a rather cramped view of religion. Born into an orthodox Jewish family in Russia, he came to America in 1923 as a young child. As he related in his third autobiography (no misprint), however, his parents never made “any effort” to teach any religion to him, even to have him participate in a bar mitzvah ceremony. (Asimov, I. Asimov: A Memoir (Doubleday 1994) at 12.) Not surprisingly, throughout his adult life, Asimov was strictly non-observant with respect to any known religious practice. At the same time, Isaac Asimov never changed his name as did others to hide his Jewishness, always acknowledged that he was Jewish and seems to have absorbed some Jewish values if not Jewish practices or sense of peoplehood. (See Id. at 13, 15-18, 322.)

   Philosophically Asimov considered himself a rationalist and an atheist. Echoing George Bernard Shaw (see I. Asimov, above, at 333), he ” target=”_blank”>American Humanist Association. 

   Best known for his science fiction and fantasy writings, Asimov authored or edited about 200 works of fiction, including a smattering of mysteries. But as a chemist by training and a general scientist at heart he wrote or edited even more non-fiction, including over 60 books on astronomy, over 30 on chemistry, bio-chemistry and biology, and over 20 on physics.  All in all, he authored or edited ” target=”_blank”>Professor Peter Turchin who promotes “cliodynamics,” the statistical analysis of huge amounts of historical data aimed at discovering social patterns or cycles and predicting future events.)

   Seldon’s grand scale, no, galactic scale exercise predicts the decline of the Empire into an extended thirty thousand year period of barbarism, but also sees a way to limit the dark times to a single millennium. Under Seldon’s leadership, a group of Encyclopedists (the Foundation) seeks both to preserve human knowledge and cultural values and covertly guide the Empire through its difficult future. As matters unfold –spoiler alert—the Foundation’s plans are disrupted and we learn of the existence of a previously hidden Second Foundation, located “at the other end of the Galaxy” which Seldon has also created as a contingency plan.

  The Foundation Series has enchanted and challenged generations of readers, each with his or her own understanding of the real meaning of the collection. Various readers will find within the Series somewhat disparate themes such as the importance of intellectualism and scholarship, the triumph of rationalism over mysticism and emotion, the challenges to and value of individuals acting within the framework of historical currents, and the notion that our destiny is not predetermined by the stars, but by ourselves.

  Nobel award winning economist and political columnist ” target=”_blank”>written rapturously about what was for him life shaping fiction, characterizing the trilogy as a “unique masterpiece.” He sees in it a “thrilling tale” about how “self-knowledge –an understanding of how our own society works – can change history for the better.” (At ix, xvi.)

  Asimov intended to use Edward Gibbon’s Decline and Fall of the Roman Empire as a model for his commentary on the evolution of society (Asimov, Gold  (HarperPrism 1995) at 186.) Still, some have wondered whether the Foundation Series has a Jewish core.

  In his book Superman is Jewish?, ” target=”_blank”>Orthodox Rabbi Gil Student  offers his Over the centuries of widespread pagan and barbaric beliefs and practices, we Jews kept to ourselves as much as possible and maintained our ancient truths and attitudes. We served as outposts of culture and literacy throughout the Dark Ages, maintaining God’s truths despite the widespread decadence. Even today, in a technologically advanced world, we maintain morality and belief while society descends into hedonism. We are a light among the nations, even when they live in the dark and even when they try to extinguish our flame.

   Perhaps here, and perhaps unconsciously, Asimov had Jewish history rather than Jewish ethics and beliefs in mind. The Kingdom of Israel could fall, but there was a Kingdom in Judah to absorb the immigrants and maintain the culture. Jerusalem could fall, but the prophets and priests, if not the royal family, in exile in Babylon would be instrumental in the restoration. The Second Temple could be destroyed, but Yavneh would live and then creatively change the very structure and thought of the Jewish world. Parallel communities would develop in the Iberian Peninsula and in northwest Europe, and if ” target=”_blank”>Ashkenaz could flower. Later, America would be established as a homeland for Jews, among others, before European Jewry was decimated.  And, after the devastation of World War II, a State of Israel would be born.

   It would be way too much to argue that Jewish history was the product of two foundations changing over time, and changing pursuant to some master plan, whether supernatural or human design. And yet, today there are essentially two foundations of Jewish life. Today, ” target=”_blank”> the present period of significant transition, really needs a Seldon-like Foundation. Would it be sufficient if a modern day Hilkiah were to find a hidden scroll with revelations and guidelines sufficient to revitalize Jewish life here and now?  (See II Kings 22:8.)

   Asimov can tantalize us with stories about strange civilizations in the heavens above.  Heschel can inspire us with lessons about holiness in time, visions of heaven on Earth. But long ago the authors of D’varim (Deuteronomy), writing in an age of wrenching change, taught in the name of Moses himself that the answers to the challenges face were not in heaven. (See Deut. 30:12.) Centuries later, the Sages reinforced the point in their now famous story of