Judaism needs people within the faith who are capable of and disposed to interacting with ha goyim. We as a people cannot, either practically or (in the context of our assigned role on Earth) morally withdraw from the world around us.
We can certainly have groups or kehillim who can and should do so. Our strength, I believe, lies in our diversity, and such communities are part of our mantle; there will always be among us souls of profound tenderness who can only thrive in places of refuge from the conflicts within the world.
But to survive as a people, as an am, we will need men and women of great faith who can still serve as our interface to the other nations of the world on at least partially common ground. Others need not believe what we believe, but they must know the truth about our beliefs and why we hold to them, not the lies that others might manufacture in our absence.
Donald Trump’s policy advisers are discussing plans to establish a registry for Muslim immigrants in the US, a man believed to be a key member of the President-elect’s transition team has revealed.
Source: Donald Trump team ‘discussing plans for Muslim registration system’ | The Independent
If the president-elect goes ahead with this plan, we must each choose how to address it. Some will support it, and in the case of some, their reasons will be both understandable and rational. Others, including myself, will resist it in different ways. We could send our checks to the ACLU, but I think that this sort of thing demands more than a well-funded court battle: it demands a bit of moral sabotage.
As a Jew, I will be placing my name on that registry, as, I think, should every clear-thinking descendant of Abraham in the United States. I will do it:
- To remember the Holocaust. We will not feed our fellow Americans into that same kind of nightmare.
- To remember all of the brave souls who, at the risk of their position or their lives, resisted Nazi oppression to help save Jews from the Holocaust.
- As an act of peace toward all Muslims everywhere, to show that whatever our disagreements, we are all brothers.
- Because in doing so we openly defy a government act that is at odds with the Constitution.
- Because I need to show my son that we are never powerless in the face of injustice.
- Because if we don’t, we’re next.
- Because G-d is Great.
Another person, a Christian, said to me, later, “I’m sick of churches these days. Everything is geared towards ‘meeting your needs.’ They have so many ministries and programs for every possible group, and don’t get me wrong, a lot of them do real good. But the overall effect is to train us to expect to be catered to. If somebody isn’t meeting our needs, then somebody is failing us. That’s the mindset. But that’s not Christianity. It’s supposed to be hard! It’s the Cross!”
Source: ‘You Can See It All Over. It’s Unwinding’ | The American Conservative
This from Orthodox Christian writer Rod Dreher.
A question for my fellow Jews:
Raise your hand if you see this same sort of tendency in your synagogue, yeshiva, or shul.
A religious leader should not pander. A religious institution should not lower itself.
A religious leader should lead. And a religious institution must aspire to the highest standards while offering help to everyone to reach those standards.
“Evangelicals Are Losing the Battle for the Bible. And They’re Just Fine with That”
The Los Angeles Review of Books
February 15, 2016
While I recognize that this may represent to some of my more frum friends and mentors something of a heresy, I do read religious texts from other faiths. I find doing so essential for two reasons.
First, because any other faith contains an implicit – or in some cases, an explicit – rejection of Jewish belief, I see in those texts an opportunity to hold up a mirror and examine the edifice of Jewish belief and thought. We are our own harshest critics, but we are not the only ones, and being the stiff-necked but self-critical faith that we are, outside perspectives can be essential guides to understanding our own issues.
The second reason is that it helps us to explain Judaism to others in a way that they will understand. For those of us who do not live our lives in the warm embrace of a Torah-based community, interaction with the goyim is a fact of life. When a Jew of even moderate observance comes into contact with a curious atheist or member of another faith, we are often called to explain – or defend – Judaism, and often to explain how and why our beliefs cannot be lumped willy-nilly together with those of other religions. We can only do this when we know those differences.
The question of Biblical literalism is a matter that affects us all. Many fellow Jews whom I admire deeply, not least great modern poseks like Rabbi Moshe Feinstein, hold fast to the idea that the only history of the world before the arrival of the Tribes in the Promised Land is the one in Torah. I know of other sincere and observant scholars who hold the view that Torah is the moral history of the universe rather than a natural history. Both the Rambam (Maimonides) and the Ramban (Nahmanides) support a non-literalist view of Torah. Nonetheless, the debate continues, and I believe that we are better for it, just as Judaism was strengthened by the constant to-and-from between the schools of Shammai and Hillel.
it is, therefore, fascinating to watch Evangelical Christian thinkers move beyond the theological cul-de-sac of Intelligent Design as a means of reconciling science and faith. Any Jew who struggles with these questions and who lives among the goyim would do well to read Jim Hinch’s fascinating article.
Here is what the Christian Gospels have to say about prayer:
“And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward. But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly.” [Matthew 6:5-6]
Jewish law and tradition holds that while all prayer is good, praying as a part of a minyan, a group of 10 or more, is an act of special holiness. Not everyone who prays in the presence of others is a hypocrite, and not everyone who prays alone is holy.
“Their [Lewis’s opponents’] skepticism about values is on the surface: it is for use on other people’s values; about the values current in their own set they are not nearly skeptical enough. And this phenomenon is very usual. A great many of those who ‘debunk’ traditional or (as they would say) ‘sentimental’ values have in the background values of their own which they believe to be immune from the debunking process.”
— C.S. Lewis
Source: Abolition of Man
Many thanks to the MACAT project for sussing this little gem out for me. From the grave, Lewis reminds us that too many ardent unbelievers believe their own ethos to be above debunking.
And he reminds the faithful that our own first obligation is to ask of ourselves and our faiths very hard questions, and to acknowledge the limits of our beliefs.
Let us call the terror in Paris what it is: Islamic violent extremism. But in doing so, Deborah Lipstadt writes, let us engage the vast majority of Muslims who are the key to stopping this scourge.
Source: Best Way To Stop Islamic Terrorism? Reach Out to Muslims. – Opinion – Forward.com
Lipstadt has a point, provided that:
- The Muslims with whom we engage are prepared to take an active stand against violent extremists rather than simply pay lip service; and
- That we are not afraid to engage with righteous Muslims who are both dedicated to the cause of peace and whose voices carry weight among the faithful.
There are Muslims like that. HRH King Abdullah II of Jordan leaps to mind…