Jewish unity is possible - really! It begins with acting decently toward one another; it follows with tolerating others as they pursue lives of goodness; it culminates with many different Jews, but just one heart.
The Torah portion that directly follows the reading of the Ten Commandments is Mishpatim, which deals primarily with civil and tort law. This juxtaposition of divine revelation with ethics is very significant. While some people regard religion as merely a matter of faith and ritual, the Torah tells us otherwise. Respecting another's person, property and reputation are not just nice things to do - they are central to living a Godly life. In Judaism, ethical behavior is not some sort of extracurricular activity - it is an essential element of who we are (the other element being faith in one God). In other words, Judaism is not just about monotheism - it is about ethical monotheism.
This idea is best articulated by Hillel in a famous Talmudic passage. Responding to a potential convert, Hillel declares: "What is hateful unto you, do not do unto your neighbor. This is the whole Torah! The rest is commentary. Now, go and study." (Shabbat 31a). Not only does Hillel mention a basic ethical principle as a summary of the whole Torah, he goes further to state that the rest is merely a commentary on how to lead a Jewish life. This doesn't mean that spiritual matters aren't significant; it simply means that ethical matters are more significant. Belief in God is important, but equally important is understanding that God's main concern is good interpersonal conduct.
A little further down the same page of the Talmud, there is another interesting piece of information. The Sages articulate the questions asked by the Heavenly Court after someone dies. Not coincidentally, the first question is, "Were you honest in your business dealings?" Once again, God's most desired aspect of human activity is revealed: ethical behavior. Confining God to spiritual matters does both He and religion a great disservice. In fact, one rabbinic source puts it this way: "One who deals honestly in business, and whose fellow men are pleased with his conduct, is considered as if he fulfilled the entire Torah" (Mechilta on Exodus 15:26).
The Prophets echo the same line of thought. Isaiah states that "Zion will be redeemed through justice" (Isaiah 1:27) - not through faith or ritual or any other quality generally associated with God. Doing what is right, especially with regard to interpersonal matters, is what will eventually lead us to the Final Redemption and peace on earth. The rebuke of the Prophets is almost exclusively limited to ethical offenses. From Amos to Jeremiah to Micah, the common theme is that God is most concerned with how His children treat each other.
If we take this focus on God-based ethics to heart, Jewish unity will become more realistic. It's no wonder that when we start drifting away from God's primary demand of interpersonal decency, we also start drifting away from each other. After all, each individual will start deciding for themselves what is most important in life, and the answers will all be different. For some, it may be faith or ritual observance; for others, it may be politics or the arts. However, if we simply hearken back to our roots, there is a foundation upon which we can rely to fix our national problems. It dates all the way back to Abraham and can be summed up in just two words: ethical monotheism.
"Who is wise? One who learns from every person." - Ben Zoma, Pirkei Avot (Ethics of the Fathers 4:1)
Throughout the existence of the Jewish people, we have long been enamored with intelligence. Just look at the disproportionate amount of Jews who have been awarded the Nobel Prize. However, intelligence by itself is not a supreme value; it can be used for either good or evil. Thus, the Talmud tells us, "The purpose of wisdom is to bring about repentance and good deeds" (Berachot 17a). In other words, if we're not using our minds to try to become better people, our intelligence really doesn't amount to much at all. Furthermore, Ben Zoma's excerpt from Pirkei Avot alludes to the fact that while a person's intellectual capacity is innately limited, wisdom can be attained by anyone. A wise person is not someone who graduated first in their class, but rather someone who is constantly trying to learn.
A person who genuinely values wisdom will seek to attain it wherever it can be found, regardless of the source. Although some people go out of their way to avoid learning from someone with whom they disagree, this will not lead to wisdom. Notice how Ben Zoma states, "One who learns from every person"; he does not mention any particular type of person. Even when dealing with people who are wrong or evil, at the very least, we can always learn what not to do. We should never limit our pursuit of knowledge to only those who are liberal or conservative, or religious or secular, or even only fellow Jews, but rather we should aim to learn from all kinds of people.
A recent example can be found in none other than Denver Broncos quarterback Tim Tebow. It seems as though everyone has been talking about this guy, for better or for worse. Even Aish.com has published an article about what we can learn from Tebow. Regardless of whether one happens to be a sports fan, there is much to learn from this public figure, such as humility, decency and gratitude to God. And we can do so in spite of his flawed theology. Opportunities abound to gain knowledge from people of all walks of life, famous or not. We can take advantage of those opportunities by trying to implement their positive character traits into our own lives.
Perhaps this simple principle of learning from all types of people can remind us that there is infinite value in every human being. Each individual is uniquely created by God and possesses some type of quality from which we can learn. If this is the case for everyone, including non-Jews, how much more so should we learn from - and be good to - each other. Nitpicking all the personal differences we have with fellow Jews is not wise and can easily lead to indecent treatment of those individuals. As the verse from Tehillim states, "Reishit Chochmah Yirat Hashem" - wisdom begins with the fear of God (Psalms 111:10). And what is the primary demand of this all-powerful God (as articulated by Hillel and Rabbi Akiva, among others)? To act decently toward one another.
Sometimes, Hebrew phrases aren't accurately translated. The picture above is an indication of this phenomenon. Inaccurate translations appear not only on road signs in Israel, but also in English versions of the Torah. One such example can be found in the third of the Ten Commandments. The common translation reads, "Do not take the name of the Lord thy God in vain" (Exodus 20:7). This is generally understood as a prohibition against using God's name for no reason or with an expletive. However, the verse continues, "for the Lord will not absolve" someone who commits this sin - something which is not mentioned for breaking any of the other commandments. Is using God's name in poor taste truly unforgivable, or is something being lost in translation?
Dennis Prager points out that the Hebrew ("Tisa") actually means, "Do not carry the name of the Lord thy God in vain." In other words, we are not allowed to act inappropriately in God's name. This slight change in translation makes a big difference. While not taking God's name in vain can be derived from this commandment, it is not the essence of the prohibition. The clearest way of understanding this sin is through recent history. Although all terrorism is evil, terrorist acts committed in the name of God are particularly evil. This is why Islamic terrorism is so vile; they claim that God condones their behavior. Similarly, any Jew who does something false or evil in God's name has engaged in an unspeakable act.
One of the great burdens of being Jewish is that we are humanity's most direct representatives of God. As a result, our actions carry added weight. Whether we realize it or not, even the most mundane daily activity can turn into either a Kiddush Hashem (sanctification of God's name) or a Chilul Hashem (desecration of God's name). We must always keep this in mind due to the significance of this commandment. In addition to God's warning in the Torah, it states in Pirkei Avot, "...unintentional or intentional, both are alike regarding the desecration of God's name" (Ethics of the Fathers 4:5). In other words, making God look foolish under any circumstances is a serious offense.
Unfortunately, events in the news reveal that this commandment is violated all too often. The harassment of a girl in Beit Shemesh for not dressing "modestly enough" is just one example. The more religious or outwardly apparent a Jew is, the greater the responsibility they have to avoid desecrating God's name. Furthermore, anyone who thinks that Bein Adam Lamakom (the relationship between man and God) is separate from Bein Adam Lachaveiro (the relationship between man and other people) forgets a simple bit of logic. What does a parent care about more: how people treat them or how people treat their children? Every loving parent would answer with the latter. Wouldn't God have a similar response? The next time we think a fellow Jew isn't "religious enough," remember that Bein Adam Lachaveiro is also part of Bein Adam Lamakom.
As God's chosen people, it's no wonder that we are commanded to take extra care in how we carry His name. From something as simple as a transaction at a grocery store to something as difficult as dealing with ideological opponents, we aren't just representing ourselves. Despite the arduous nature of this commandment, we can view it as not simply a burden but also an opportunity. Just as desecrating God's name through bad behavior is among the worst sins a Jew can commit, sanctifying God's name through good behavior is among the greatest deeds a Jew can perform.
"Therefore was a single man created, to teach us that whoever takes a single life it is as though he destroyed an entire world, and whoever saves a single life it is as though he saved an entire world. It is also meant to foster peace between people, because no one can boast to his neighbor: 'My ancestor was greater than your ancestor.'" - Mishnah, Sanhedrin 4:5
Human nature can be quite ugly. One of its worst manifestations occurs when we focus on all the petty differences between each other instead of real good and evil. All one has to do is observe the behavior of children to know this is true. Kids will often go out of their way to pick on the child who is overweight, clumsy or a poor student, and ridicule them to almost no end. Even among adults, subjectively deciding whether to treat certain individuals decently can become a trend that is hard to break. However, this problem can be corrected if the proper perspective is kept in mind.
As opposed to many ideologies throughout history, Judaism emphasizes the importance of the individual. As the Mishnah above indicates, this can be deduced from the fact that God began the creation of human beings with one man. Had Adam died, the entire world would have perished with him. Therefore, the Sages conclude that each human being - created in the image of God and descended from Adam - is as valuable as an entire world. Later in the same Mishnah, we are taught that every individual is also unique. As opposed to coins that are minted exactly the same, God makes every individual with distinct qualities. Thus, every individual is important and unlike anyone else who was ever created.
Unfortunately, non-moral reasons are still used by some as a rationale for treating people differently: rich and poor, religious and secular, liberal and conservative, black and white. People can fall under any of these categories and be good, or can fall under any of these categories and be bad. This is why class, racial and religious warfare is both morally wrong and dangerous. It takes factors into account that have nothing to do with good and evil. If some individuals were considered more or less valuable, there would be be different ethical codes for different people. Yet, this is not the case. Everyone is accountable for their own behavior, regardless of any "category" they happen to fall under.
This Mishnaic excerpt provides the quintessential response to anyone who claims that certain types of people are superior or inferior to others. Since all people descend from the same person, we are all related. There is no moral justification for dividing people based upon race or prominence or wealth. All of creation can be traced back to one God, and all of humanity can be traced back to one person. The very word for people in Hebrew is bnei adam (lit. children of Adam) - a subtle reminder that we all descend from one man, the first human ever created by God.
While primary importance is to be placed on how we treat fellow Jews (because goodness, like charity, should start at home), it should obviously extend to others with whom we come into contact. After all, Abraham - not Adam - was the first Jew, and yet the Sages remind us that all humanity descended from Adam. All people (unless actively pursuing harm against other people) are invaluable. Given the difficult times in which we live, heeding this simple Mishnaic teaching is as important as ever. It would spare us all a lot of trouble and pave the way toward the kind of world God truly desires.
It is widely known that lying is a character trait we should avoid. As the Torah states, "distance yourself from falsehood" (Exodus 23:7). This might lead one to conclude that it's always permissible to say something that is true. However, are there times when telling the truth should also be avoided? Rabbi Joseph Telushkin poses this question - as well as a challenge:
Do you think you can go an entire day without speaking negatively of another person - even when what you're saying is true? Of course, this is easier said than done (no pun intended), but it's something that has the capacity to improve a person's character. If you happen to fail in avoiding unfair speech all of the time, it only proves that you're human. But if you're not even successful in avoiding unfair speech some of the time, it doesn't reflect well on your character.
The most important part of this whole idea is to imagine ourselves on the receiving end of our own conduct (i.e. follow the golden rule). Unless there is an objectively constructive purpose for saying something negative about another person, it is better left unsaid. A red flag should always be raised when we begin to rationalize as to why it's okay to speak ill of others. After all, rationalizing is nothing more than rational lies - and we are compelled to distance ourselves from such behavior.
Tim Tebow is an anomaly - in more ways than one. Although he plays quarterback for the Denver Broncos, he seems to run as much as he passes. (For those of you not familiar with the National Football League, a quarterback traditionally throws the ball much more than he runs with it.) And when he does throw, he has an unorthodox throwing motion. As a result, many sports analysts dislike him as an NFL quarterback. But the criticism doesn't end there. You see, Tebow is also a religious Christian whose values influence his conduct both on and off the field. As a result, many people dislike him as a person.
Just to be clear, this blog in no way endorses any theology other than that of Judaism, but it also focuses on common decency. One of the unique aspects of Judaism is that the Torah compels us to focus on this world - not on the afterlife, as well as on good behavior - not on ideological agreement. Therefore, it seems quite fitting to address the hatred directed at this young man as a way of learning how to behave more appropriately. As will be noted, the kind of hatred taking place here is nothing new, but it's also something that needs to be eliminated.
One of the most destructive character traits is to hate someone for who they are. In fact, this was precisely the kind of behavior that led to the destruction of ancient Jerusalem. It's called sinat chinam. While the common translation of sinat chinam is "baseless hatred," it can also mean "hatred of their grace." In other words, every individual is endowed with a certain "grace" (i.e. distinct personality traits that make them who they are). As long as that individual acts ethically, there's no justification to hate that which makes them unique - whether it's their level of religiosity or simply their choice of profession. Ultimately, this kind of hatred is an affront to God because He created the uniqueness of that individual.
With so much real evil to hate in the world, it's absurd to critique all the subjective differences that exist among people of goodwill. In this case, Tebow's theology may be wrong, but his behavior and values are right. In a day and age in which professional athletes tend to focus on themselves, here is a guy who wants to focus on God and others. For some reason, placing God and goodness at the forefront has become an anachronism. The personal hatred directed at Tebow isn't occurring because he's doing something wrong - it's occurring because he's doing something right.
It may seem odd that a Jew is writing favorably about a Christian, but it really shouldn't be that way. If we were to actually start making moral judgments of behavior rather than petty remarks about our differences, we will have taken a giant leap toward a better world. Theological disagreements have their place, but they are not the be all and end all. From the Jewish perspective, what God desires more than anything else is goodness. In order to achieve that end, we need to inculcate good values - the most important of which is to act decently toward one another. And while good interpersonal behavior should always start at home (i.e. between fellow Jews), it should never end there.
[By the way, if you ever wondered why orange and blue was the color scheme of this blog, here's your answer: GO BRONCOS!!!]
Well, they never said that anti-Semites were smart. Apparently, the man in the picture above has a deep hatred for beverages - and spelling. In order to clarify his hatred, notice the word he added in parenthesis. But as Martin Luther King, Jr. said upon hearing a Harvard student launch a tirade against Zionists: "When people criticize Zionists, they mean Jews. You're talking anti-Semitism." Of all the minority groups on earth, and of all the easy targets to use as scapegoats, it is virtually always the Jewish people who take the brunt of the world's wrath. Whenever there is economic, political or social turmoil (and for many in the Arab world, when there is a natural disaster), it is somehow our fault.
From ancient to modern times, anti-Semitism has been a constant. Every major villain in Tanach sought to rid the world of Jews; Hitler considered the extermination of Jewry as more important than victory in World War II; the United Nations has spent more time on resolutions against Israel than any other country on earth; the Occupy Wall Street movement (although consisting of some sincere protesters) has been endorsed by radical groups that shift the blame to Jews. The list goes on and on.
Consciously or subconsciously, when people go out of their way to pick on Jews and Israel, they're acknowledging that the Jews are God's chosen people. Although there are times when rational explanations for anti-Semitism may hold true, there has to be something much deeper to the world's obsession with a single group. The bottom line is that there is one God, He demands ethical behavior, and His chosen vehicle for this message is the Jewish people. Most people aren't comfortable accepting this, so they take it out on the messenger (even when many of the messengers don't care for the message either).
All this Jew-hatred can become quite frustrating, but it might be best to simply laugh about it. There's a satirical song from the 1960s that wittingly demonstrates the ubiquitous nature of anti-Semitism. In it, Tom Lehrer mocks something called National Brotherhood Week. Be sure to listen closely because there's a great line that sums up this whole subject:
Anti-Semitism is absurd, but so is intra-Jewish hatred. So the next time you have trouble with a fellow Jew, do your best to keep things civil - because we're all in this together, whether we like it or not. Don't wait for the next libel or event to unite us. Eventually, the day will come when God will bless the entire world with peace. In the meantime, just try to laugh at all the craziness taking place.
Note: This blog post has been brought to you by the International Zionist Conspiracy.
Given that this blog focuses on increasing goodness between Jews, perhaps some clarity on goodness is warranted. Its importance is stressed throughout many of my posts, but there's usually not much elaboration. So what exactly is goodness? Obviously, a smile, kind word or helping hand would fall under this category. However, it's easy to fall into the trap of thinking that anything that makes us feel good is goodness. Therefore, there has to be a more objective definition from a more reliable source.
People of different political ideologies and religious backgrounds have come up with very different ways of defining what is good. On the one hand, there are secular individuals who claim that goodness is about having certain political positions or protecting the environment. On the other hand, there are religious individuals who claim that goodness is about ritual observance or sexual purity. As a result, it's easy to be confused as to what goodness actually is. Yet, there is a very simple explanation offered by God via the prophet Micah:
"It has been told to you, O man, what is good, and what God requires of you: only to act justly, love kindness, and walk humbly with your God." (Micah 6:8)
Here are the three characteristics mentioned in the verse, with some elaboration:
Justice - do what is right, regardless of whether it happens to benefit your "team"; we must be ethical people who judge behavior instead of socioeconomic status, political affiliation or level of religiosity.
Kindness - the Hebrew term used here is ahavat chesed, which means more than being merciful by doing kind deeds; we should train ourselves to love doing acts of kindness.
Humility - if we are certain that God is always on our side, it's easy to become arrogant and cruel; it's important not to look down upon others while striving to live righteously.
Notice that the common denominator among all of these attributes is how we treat other people. God is primarily concerned with interpersonal decency and character development. Also notice how the verse states "only" these three qualities. The prophets consistently affirm that while Bein Adam La'Makom (the relationship between man and God) is extremely significant, it is not as important as Bein Adam La'Chaveiro (the relationship between man and other people). Unfortunately, too many people haven't yet made God's top priority their top priority.
A good example of someone who embodied God's definition of goodness is Rabbi Aryeh Levin. Confidants of Rabbi Levin have explained that he viewed life's main purpose as helping others. If a few days passed without an opportunity to give someone advice, charity or just a kind word, he started to wonder if his existence on earth was no longer needed. Furthermore, Rabbi Levin never felt that the people he helped owed him anything. In fact, he felt indebted to them. Thus, he treated everyone fairly and mercifully without ever boasting about it.
So there you have it. Although fulfilling God-based goodness can be difficult, understanding what it entails is rather simple: act justly, love kindness and remain humble. If we all followed these three basic qualities, the world would be a better place.
"Great minds discuss ideas; Average minds discuss events; Small minds discuss people." - Author unknown (although it's often attributed to Eleanor Roosevelt)
Some people take this proverb to mean that there are gradations of intellect revealed through our topics of conversation. Yet, what this saying truly demonstrates isn't how smart someone is, but rather what kind of person they are. The things we talk about reveal a great deal about our character.
Great people think for themselves, take the initiative when there's a problem, and aren't bothered by the negative things others say about them. Thus, they usually talk about ideas. Average people won't take the initiative to come up with new ideas, but will discuss subjects once they're already out there. Thus, they usually talk about events. Small people take the lowest road of all by talking about neither ideas nor events but other people. Consciously or not, they are using their energy to take others down instead of propping themselves up.
At one time or another, all of us have probably engaged in each type of conversation. After all, nobody is perfect and it's difficult to maintain lofty topics of discussion. Nevertheless, the more noble our conversations are, the less likely we will be to denigrate or otherwise harm someone else. As you climb higher up the levels of conversation, there tends to be an improvement in character and a deflation of ego; and the lower you go, the easier it becomes to be cruel and self-centered.
Throughout the Jewish calendar, there are all sorts of social gatherings that take place, from Shabbat and holiday meals to weddings and school dinners. During these get-togethers, it's important to remember how a single remark about another person can cause a great deal of trouble. Just as one positive comment can improve someone's reputation, one negative comment can ruin their future. So when in doubt, try to avoid talking about other people. It's a lowly activity at best and a destructive practice at worst.
That old mantra really does ring true: think before you speak. Not only should we consider our words carefully, but we should also consider the topics we talk about. If that sometimes means keeping quiet or overtly changing the subject, so be it. It's better to do what is right than to worry about self-image. And in case you happen to have been on the wrong end of someone else's conversation, don't sweat it. There is another instructive proverb (and it also happens to be attributed to Eleanor Roosevelt):
"You wouldn't worry so much about what others think of you if you realized how seldom they do."
Throughout history, there have been many false allegations made against the Jewish people and the Jewish state. One of the most recent contends that Israel is a systematically racist country. The very accusation wreaks of ignorance and anti-Semitism. But since most of the world is either antagonistic toward Jews or doesn't know any better, a thoughtful response is necessary. Here is a good one:
From the old libel that Jews used blood in matzah to the modern libel that Israel is racist, we are compelled to defend our values and our people. Yet, if these malicious claims are a reminder of anything, it should be that Jewish unity can - and will - eventually happen. It's only a matter of whether we decide to do so under our own volition or if we will be forced to do so because of the tactics of our enemies. One way or another, our petty quarrels can easily be cast aside.
God has interesting ways of reminding us that we are all part of the same people. Despite the deep religious, political and personal divisions that have transpired over the years, all it takes is one extreme event (or libel) to bring us back together. As Herman Wouk writes in This Is My God (first edition (1959), page 265): "No matter how bitter the differences are over day-to-day method–and the bitterness now and then rises near the red line of civil commotion–the aim is one, and the people in extremity become one."
Jewish infighting is old, almost always counterproductive, and usually about a bunch of egoistic nonsense. Let's leave the strife and divisiveness to our enemies, and pursue interpersonal decency among ourselves. We can respectfully disagree over particular religious or political methods without forgetting the big picture (i.e. the survival of Jewry and ethical monotheism). There is no need to exacerbate our personal and national problems. Jews in general - and Israelis in particular - have enough to deal with.
