Stressing The Ethical Dimension Of Judaism

by Rabbi Yosef Blau
Special To The Jewish Week

Maimonides, also known as the Rambam, states (Hilchot Temurah 4:13) that most of the laws of the Torah are meant to refine our character and ennoble our actions. At the end of Hilchot Avadim (9:8), he describes the Jewish people, who are descendants of Abraham and under the influence of the just laws of the Torah, as having mercy on all. The importance of the ethical dimension of Judaism should be so obvious that quotes from the Rambam should be superfluous.

Unfortunately, Orthodoxy in its fight for complete halachic observance has ceded some ethical issues to others. The need to differentiate Orthodox Judaism from other movements has led to reduced emphasis on areas of agreement. Coupled with the perceived need to defend Orthodox Jews

who have been accused of illegal or improper behavior, this has reinforced the stereotype that Orthodox Jews care only about rituals. A distorted, one-sided Judaism is projected as normative.

Orthodox Jews perform many acts of kindness. The food provided to the poor and the visitation of hospital patients and the support for poor brides and grooms is exemplary. Many Orthodox Jews are scrupulously honest. Yet there are disturbing signs that some believe that what should be normative behavior is nice but not required to remain in good standing. Examples of dishonesty are justified as no worse than the general society standards. For some, cheating the government is not seen as a serious crime.

Our priorities are reflected when reports of scandalous behavior by Orthodox Jews and rabbis appear. Defenders point out the hypocrisy of those who criticize Orthodox Jews. Issues of lashon hara (evil speech) and mesira (informing) come to the forefront. The need is to protect the image of Orthodoxy from its critics. Self-criticism is seen as a sign of weakness and investigating the accuracy of the charges would give our enemies credibility.

Unquestionably, there are enemies of Orthodoxy prepared to publicize any flaws and crimes perpetrated by religious Jews. This is a poor excuse for justifying indefensible behavior. The need to maintain respect for rabbis has to be balanced by a commitment to truth. Trying to cover up is unacceptable and does not work in a world of Internet and blogs as well as television and newspapers.

Even assuming the pure motive of preventing a chillul Hashem (desecration of God’s name), this strategy is doomed to failure. It increases the desecration by adding the rabbinic leadership to the list of those who condone bad behavior. Each case inevitably involves victims whose cause should be championed, not ignored. Concern for the weak is a fundamental component of our religious observance.

In America today when Orthodox Jews are accepted fully in society, a defensive posture more appropriate to czarist Russia makes little sense. Sabbath observance is no longer a hindrance for lawyers, doctors or businessmen. A man who wears a kipa, a married woman who covers her hair, and men and women who eat kosher food find that observance does not prevent them from succeeding as a professional.
Even absent direct experience of anti-Semitism, the haredi (rigidly Orthodox) world sees exposure to the secular world as psychologically threatening. What is disappointing is the degree to which this mentality has spread to members of the Modern Orthodox community who are more integrated into American life. Concerns about the environment are now viewed with suspicion since they are embraced by the Reform and Conservative movements. Instead of being embarrassed that the initiative of creating a separate heksher for companies who treat their employees properly has come from Conservative rabbis, we attack the concept and its feasibility. In Israel, a group of young Jews has created this heksher, and their symbol is now on more than a third of the restaurants in Jerusalem.

Last week’s announcement by the Rabbinical Council of America, the main rabbinic body of Orthodox rabbis, that a task force has been formed to publish ethical guidelines is a welcome first step.
I am concerned on both principled and pragmatic grounds. Many Jews, including but not limited to baalei teshuva (returnees to the faith), are facing a spiritual crisis. It is hard to separate Judaism from the Jews who ostensibly observe it meticulously. In reality this does not lead to a modeling of religious life that causes others to want to become observant as well.

The Talmud (Yoma 86 A) includes in the commandment to love God acting in a way that will lead others, impressed by your behavior, to love God as well. Non-observant Jews and non-Jews can relate to honesty and ethical behavior, if not to ritual observances.

When I think of the great rabbinic scholars that I had the honor of knowing, their character always matched their erudition. We must practice mitzvot in their full, rich dimensions.
Rabbi Blau is mashgiach ruchani (spiritual mentor) at Yeshiva University and president of the Religious Zionists of America.

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