What caused the problem of Islamic expansion in America. To my mind it is explained very nicely in the closing of the American mind by Allen Bloom. The basic idea is that there were real problems in Medieval philosophy and in the medieval system.
The solution proposed by the Enlightenment Philosophers, Freedom and Justice (and thinkers among whom Calvin was one and also highly influenced John Locke) eventually became one of the wonders of the world--the United States of America.
But in this solution there remained great problems that were noticed by Rousseau. from the array of problem in the Enlightenment project became the Left--the French revolution and communistic Russia. This does not mean the problems with America are not there. It simply means the project of the enlightenment is incomplete.

But this left an opening for Islam to expand. When a fascination of the noble savage gained prominence in Christian lands this was easily misunderstood and identified with Muslims. the myth of the noble savage led to many unfortunate incidents when people discovered the adjective (''noble'') missing.

The Ancient Greeks rise like a Phoenix in every generation which is looking for new inspiration.
At the end of the middle ages the world needed new understanding of what a human being is and what a proper politically and religious system might be. It went to the Greeks for inspiration. They survive and thrive through the most contrary ages between pagan Rome, Athens, Christian Europe, then the Renaissance ages.
This is because the sparks of holiness of wisdom and beauty and royalty fell to ancient Athens. Similarly when an age need new spiritual inspiration they go to the ancient Hindus. They also arise Phoenix like in every searching generation. Even in the Jewish world to understand what people are talking about one needs to go to the ancient Hindus otherwise you know you are getting information second and third and that has been watered down and the Hindu names attached to the doctrines are taken out and the teachings are then ascribed to Kabalah.

German philosophers are like that also.

For better or worse even in the Jewish world people think in Nietzschian terms of "self esteem" and the "ego" and "Id" and "subconscious" and "life style" and "values" and "commitments and goals"all easily tranced to Nietzsche and appropriated by Freud and other later thinkers. (No books before Nietzsche said that you are thinking thoughts that you don't know you are thinking. The discovery of the Id goes directly to Nietzsche.) Even the modern gurus had go the Nietzsche for the subconscious and the Id.

My complaint about all this is that I am not much of a fan of Nietzsche. Nor Hegel which are the sources of most Jewish though today (The ideal of the state of Israel being the realization of the spirit of Israel, Rav Kook got from Hegel the state being concrete essence of the Spirit of God in the world.)

halacha. i used to think a lot more about halacha than i do nowadays.
Though the Gemara is a master piece and the rambam has never been matched before of after in his redaction of the halacha but the problems are several.. First for something to have hope of being a moral system it should be logically derivable from it that unmoral actions should be forbidden-- and not just derababan.
Since this is not derivable from halacha therefore halacha needs to be combined with reason in the typical rambam and old sefaradi school of thought (Rif and chovot levavot etc.)
I say this with sadness because i used to think that sincere commitment to halacha was enough to make a person moral. The sad truth is that it does not. Only that after a person is already moral then halacha can guide one to devekut in God.

But even halacha itself i have a few comments about.
Shulchan aruch was never written as a pesak halach rather as a short review of the beit yoseph. the beit yoseph itself is not the actual opinion of the beit yoseph. he wrote that he wanted to write his opinion but that road is short but long. So instead he wrote the majority of rif rambam and rosh. In plain English that means he poskin like the rambam except for ketuboth. but the idea was that comminities were going in different directions in pesak and the beit yoseph wanted to make a sefer that everyone would accept--even if it is not his actual opinion. This is a major problem in the idea of the validity of the shulch an aruch as being a viable halacha sefer. It was written to be political correct --not to be accurate.
The other problem is that when you say shulch aruch what exactly do you mean. The shach taz and magen avraham on almost every page disagree with the shulchan aruch. The actual page is many different conflicting opinions.
In my opinion the only real halacha sefer ever written is the rambam with the rif a close second.The rest iof iy is just like some kid with a crayon trying to copy the Mona Lisa/.
The further problem is that it is a mask to hide rabbinic agendas.
So my actual opinion of halacha (which i wrote in my little booklet on bava metzia) is that the only real source of halacha is the Talmud. The rambam himself claims validity only in so far as it can be proven that his pesak is the real pesak of the gemara.

  The modern dilemma. It is the search for meaning. With many so called "Torah" books the problem is there has to be some possibility that the author had some idea of the meaning of life.
  

  This you don't see much in Musar [books on ethics]. Musar today has de-evolved into simply psychology.
And Psychology has no coherent theory of the human being. It has one school in which man is simply matter --Skinner. Another school which is just the opposite.
  

The Litvak approach is in essence a straightforward attempt to get back to classical Torah of Talmud and the medieval Jewish thinkers. This is admirable. And it has an important ethical backbone. And that ethical part of it is important because devekut [attachment to God] is impossible without ethics.

  However there are flaws in Medieval system. These flaws were there in the first place and creating a pseudo Middle Ages --i.e. a movement to supposedly return to that type of mentality does not work.
And it's weakness is already apparent by the fact that Nietzsche has already conquered  ultra religious Judaism (by way of his messengers Weber and Freud.). You can't have a conversation with a ultra religious person without Nietzschean concepts --commitments, life-goals life-style, values, self esteem taking over.
I was having a conversation with one religious person who had never even heard of Nietzsche and had learned in Satmer his entire life, and he was trying to prove to me that the Rambam hold lack of self esteem is the source of sin--not pride. You see from this that chasidic thought has been emptied out and replaced by Nietzsche's thought.

Plato or Shakespeare

There is a richness of thought in certain Jewish books like the Tenach. They have taste and content. In the secular world the appreciation of such books is rare. Instead there is psychology which has no coherent picture of a human being but can make lots of money by the pretense that it does. I think that you might be used to the spiritual content of great books of Torah and perhaps find the secular world a bit shallow when it comes to the understanding of a human being. I recommend finding the great books that would satisfy your soul. I don't say they have to be Jewish.
Plato or Shakespeare might be the right thing for you. Feed yourself on the best and the great thinkers and great spiritual people.

There are very good and important values in Torah.

There are very good and important values in Torah.
I think there are three great books in the Torah world–the Old Testament, the writings of the Ari'zal . Somehow it seems to me that these books reveal a depth of the human being not found in other Torah books. My question to many people  why throw out the baby with the bath water? Why not still keep Torah as a pipeline that can connect one with God? This does not imply that it automatically works but that it can work. The problem with the secular world is that there is freedom to think but no thoughts to think. You need some book that can provide you with depth and guidance.

idols

Idolatry is the attempt to draw down into a physical object the spirit of some spirit or being besides God.
In the Torah we find spirits besides God --serafim, ofanim, refaim, seirim etc. To believe that these forces exit is not idolatry. To pray to them is. Pantheism is not the faith of the Torah. The faith of the Torah is Monotheism. And considering God separate from the world is not idolatry. Monotheism does not deal with the question of God's physical location.