A Chief Challenge

Posted: October 12, 2011 | Author: Geek_living_in_the_grey | | Tags: atheism Chief Rabbi Lord Sacks, god, jewish, Letters to the next generation 2, orthodox, ritual |Leave a comment »

by David Brown

Like many others who may consider themselves outside of modern orthodoxy, I am still filled with huge admiration for Chief Rabbi Lord Sacks, and recognition of his incredible intellect. It is with some apprehension that this entry seeks to challenge his ‘Letters to the next generation 2‘

There is much about the defining characteristics of Judaism suggested that I agree with Lord Sacks on, and the eloquent and inspiring way he outlines some of them reinvigorated my sense of Jewishness, quite literally with awe, during the ten days of the stuff.

Chief among them, the assertion that humanity are partners with God in creation with a duty to repair the world and that Jews are a ‘nation of iconoclasts’ and Judaism is a culture of questioning and discussion;

“Judaism is the counter-voice in the human conversation. To be a Jew is to be an iconoclast, challenging the taken-for-granted assumptions of our time, willing to break the idols of our age”

Yet there were some reoccurring themes and suggestions made about what makes Judaism appealing on which I wish to be a ‘counter-voice’; the meaning and role of God; the contemporary situation in Israel and how Jews engage with it; and the impact of orthodox ritual.

On God and atheism

Atheism is presented as nihilistic and God as the only source of purpose in life. I agree with Lord Sacks when he quotes Paul Jacobson “Jews stand right at the centre of the perennial attempt to give human life the dignity of a purpose”. Nevertheless, I don’t accept that I need God for my life to have purpose, or certainly not God as typically understood.

Rambam asks all Jews to accept the notion that God is the eternal creator, and we are taught that God is omnipotent, omnipresent, and omniscient. The God of the Torah is at times vengeful, murderous, and active in individual lives and historic events in ways we are told He can no longer be – otherwise it would undermine freewill. I struggle to define life’s purpose around this God.

The Chief Rabbi’s next book may have more answers as he explores the relationship between Religion and Science. For now, he offers the distinction “science takes things apart to see how they work, religion puts things together to see what they mean”. I would add that Science is establishing theory through investigation and proof whereas Religion accepts ideas and laws through servitude to an unproven being or following the words of men who lived thousands of years ago. Consider the difference between chukkim & mishpatim or the celebrated way B’nei Yisrael responded at Sinai Na’ase v’nishma. I was also taught at my Jewish secondary school that those closest to Sinai were closer to truth – my school’s attempt to engender respect for the ‘greater minds’ of a barbaric, ancient and patriarchal world.

My take on the quote that Jews insist on purpose is that we are the people of constructs, of looking at the world around us and seeking to understand it, then offering frameworks for living in it. If there are developments that enable us to better understand the world, and then re-imagine the frameworks within which to live, then we amalgamate our historic culture and give Judaism, and our contemporary way of looking at the world, enriched and deeper meaning. ‘The Torah is not in Heaven’ ‘Seventy faces to the Torah’ and the presence of Chutzpah in our tradition indicate Judaism has a sense that there is not one absolute meaning for life that holds true for eternity, but that there are approaches and values that we cherish as we constantly construct meaning.

The Chief Rabbi asserts the role of God and our relationship with the divine is central to answering life’s core questions – Who am I? Why am I here? How then shall I live? There are far greater minds out there who can offer responses without the need for God, but here’s my humble attempt;

Who am I?

I am the product of my time, my life experiences, my heritage, human history, and evolution. My ability to ask this question means I am fortunate to be the only known species with advanced self-conscious thought in the midst of an incredible natural system, within an awe inspiring universe. I am alive at a time when there are huge intellectual and technological advancements to better understand the world and interact with others.

Why am I here?

There is no one reason for existence, but I can construct meaning for myself. There are plenty of ideas out there, as Hillel says ‘Go and learn’, and hopefully I (and others) will opt for those ideas and values that appreciate the fortunate and fragile nature of life, the struggles of others throughout history, and that complexity and confusion are part of the fun of living!

How then shall I live?

There is huge opportunity for all the natural and technological developments of our age to do good, rather than the evil they have sometimes been used for. Progress and the ‘pursuit of happiness’ have not shared their benefits with too many of the world’s population. I should try and live my life in a way that seeks to redress the extreme inequality in our globalized society, reduce the over-consumption and destruction of the natural environment that sustains life, and keep struggling with higher purpose and truth (my definition of Yisra-El).

Israel today

Lord Sacks offers the Jewish people’s experience of being different and the minority as a profound lesson on the rights of minorities and respect for differing views;

“Judaism is about the dignity of difference…Jews were often a minority to teach the world that God cares about the rights of minorities…that the majority is not always right, nor is the conventional wisdom always wise”

Yet when he later discusses Israel, it is only within the context of how Israel is being attacked. I am keenly aware of the many unfair attacks there have been on Israel. However, over the past few years something significant has happened in Israeli society.

The increased attack on minorities within the ‘green line’ and dissenting opinion in Israeli society is alarming; the original prevention of infiltration bill and Rabbis calling for Israelis not to rent to refugees, the Loyalty oath, the Nakba Law, and the Boycott Law. Some of the original discriminatory intent of some laws mentioned was diluted. Yet the laws and the popular support some of them have indicate a worrying trend in significant parts of Israeli society.

For the Chief Rabbi not to mention any of this is surprising. Not only because it should be shocking to Jews who rightly understand their experience of being the minority in terms Lord Sacks so articulately expresses. If the next generation are to feel that Israel is a vibrant, inspiring and challenging idea and place they want to engage with, then their leaders need to discuss Israel with all it’s complexities.

Impact of ritual

When asked how the detail of Jewish practice helps us live by some of the great ideals and values the Chief Rabbi has earlier mentioned, Lord Sacks cites Malcolm Gladwell’s ‘Outliers’ and Matthew Syed’s ‘Bounce’ and the suggestion that 10,000 hours of practice leads to champions. The suggestion is that orthodox ritual leads to champion levels of value driven behaviour.

The chief Rabbi offers the high levels of charity by Jews as one example. Some laws around Tzedakah, such as Anyei Ircha Kodmim, have been used to suggest Jews should first and foremost give to Jews. An equally non-systematic example to counter: On Kiva – the micro-lending website for people to support those in the developing world, the Atheist, Agnostics and Skeptics team is leading with the total amount lent at over $5 million compared with the Kiva Christians in 2nd place at $2.9 million.

Kashrut is probably the most daily and regular ritual most of us think of when we think of Jewish law, and one that many join the Chief Rabbi in offering positive impacts of – it’s healthier, it’s underpinned by humane treatment of animals, it leads to discipline and control. These may be great by-products. However, kashrut was not originally about instilling ethical behaviour;

The Torah does not specify any reason for these laws, and for a Torah-observant, traditional Jew, there is no need for any other reason. Some have suggested that the laws of kashrut fall into the category of “chukkim,” laws for which there is no reason. We show our obedience to G-d by following these laws even though we do not know the reason. (From Judaism 101)

This isn’t about orthodoxy bashing. I’ve been fortunate to meet and work with some of the fantastic Israelis and Americans pioneering the new ethics of kashrut through initiatives such as the Tav haYosher and Tav Chevruti. Nevertheless, these examples of additional ethical certification for kosher suppliers and restaurants indicate the shortcomings of kashrut alone as a system of ethical food consumption.

The Chief Rabbi also asserts the Jewish approach to family is almost always positive and stems from millennia of Jewish custom: “the structure of Jewish law that sanctifies the home, cherishes the love between husband and wife, parent and child, and invest everything to do with marriage with the charisma of holiness” In a post on my blog I highlight the fact that traditionally women are considered the property of their father and then their husband, and the many other ways the Torah may not be the best guiding life for family relations. It was exposure to other cultures that led Judaism to shy away from bigamy! Even today traditional Jewish law around the family causes huge distress for Agunot and, whilst much improved recently, there has been murky handling of domestic violence by Rabbis in the past.

None of this is to deny that some aspects of Jewish ritual, and particularly some of the recent adaptation of them, offer many positive models for how we behave. I just find it unconvincing to suggest to young Jews that adherence to orthodox ritual will lead to a life lived with better morals.

Final thought for the next generation (and for us too!)

Lord Sacks quotes Psalm 90 – “teach us to number our days that we may get a heart of wisdom” and Steve Jobs: – “Your time is limited, so don’t waste it living someone else’s life” to express his hopeful ask of his imaginary students to be themselves and stay connected to Judaism: “Don’t try to be what you aren’t. Try to be what you are called on to be”

I can’t be what I am not – a believer in the superior truth of Halacha or the existence of an all-knowing active God who creates and controls the world.

I can be a passionate and committed Jew who believes we are part of humanity’s struggle, and that we have some unique and worthwhile contributions from our culture to achieving a fairer and more sustainable existence – an existence that may well be the product of random forces but that we can fill with positive purpose.

For what it’s worth, my few words to the next generation;

• Believe in God or don’t – but find value in accepting there are bigger things in life – history, nature, and the pursuit of values.
• Love Israel – but engage with it with all it’s wonder and complexity.
• Be Jewish – not exclusively – unlike some who will push Jewish continuity, recognise and celebrate the reality of multi-layered identity in the 21st century. But be Jewish, experience Judaism(s), Jewish ritual, literature, history, culture…reject parts & reclaim others.

My Advice: Write your own answers to who you are, why you are here, and how then you shall live your life.

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