Angel for Shabbat

Social justice is an essential ingredient in traditional Orthodox Judaism. It is important for Orthodox Judaism to reclaim its visionary universalistic worldview. Along with adherence to our ritual mitzvoth, we need to enlarge our commitment to the mitzvoth of social responsibility and social activism. With an inspired and vocal Orthodox Judaism, the world can become a better place for all.

If each of us would devote some time every day to thinking deeply about our spiritual lives, we could transform ourselves. If each of us would try to experience prayer as a genuine confrontation with God, we could enhance our sense of holiness. If each of us would insist that our homes, our schools and our synagogues be infused with lofty Torah values, we could re-generate a vibrant and thoughtful Modern Orthodox Judaism.

Rabbinic literature includes the names and teachings of many great and well-known sages. Yet, the rabbi who is mentioned most often in our liturgy is Rabbi Hananya ben Akashya—an obscure figure about whom we know almost nothing. We quote him at the end of our Musaf service, before the kaddish; and after every public Torah study session, to introduce the recitation of kaddish.

The public often falls prey to the blandishments and lies of the demagogues; the public can be manipulated to think that a Korah is actually better than a Moses.The great virtues of the sons of Korah were their clarity of mind, their moral courage to resist the tide of rebellion and dissension, their commitment to truth over demagoguery.

Moses and Aaron had been unable to foresee or fend off the “gloomititis.” This, it may be suggested, was the “sin” that disqualified them from entering the promised land. They had fallen out of touch with the needs and feelings of the people, and thus they were no longer able to lead them properly.

My late friend and mentor, Professor Mair Jose Benardete, once told me: “You don’t determine truth by counting bonnets!” When seeking truth, one must not be swayed by numbers, by majorities. History has proven time and again that multitudes are often wrong, that lonely dissenting individuals frequently are the great spiritual and cultural heroes of humanity.

The Pirkei Avot (5:22) contrasts the virtues of Abraham with the vices of Bil’am. Why did the author of this passage specifically choose to contrast Abraham and Bil’am? Perhaps the answer is to be found in how each of them dealt with an external group of people with whom they had no particular connection.

Halakha works best when it is most human and humane. It is most meaningful when the rabbis and the laymen know each other and understand each other. In an increasingly depersonalized world, the religious community needs to keep focused on the dignity of the individual. We need to foster human dignity, not bureaucratic indignity.

Some years ago, I attended a conference that attracted a number of rabbis and academics. At lunch, I found myself sitting next to a gentleman whose name tag indicated that he was a "Professor". Given his title, I assumed he taught in a university and I asked him what was his field.

A popular quip has it that "I love humanity; it's the people I don't like." It sometimes seems easier to love an abstract concept like humanity, or the Jewish people, or the community--rather than to love actual individuals. After all, individual human beings are not always pleasant or nice, courteous or considerate. Individuals can be rude, obnoxious, violent, immoral.