Although purity and impurity figure as essential dimensions of Judaism and Jewish law, the truth is that without the Beis HaMikdash we have little connection to the world of tahor and tameh, the pure and impure.
We have ritual washing of hands and we have the mikveh, but essentially we all remain in a state of ritual impurity.
It seems we have found a substitute, though, focusing instead on ideological purity and impurity. In recent years especially, we have seen members of the Orthodox community seeking to identify and root out heresy – whether suspected, imagined, or genuine.
We have seen this in efforts to ban books and label people as standing outside the camp. There has been particular anxiety over the “left” boundary of Orthodoxy. (Interestingly, there has not been a similar worry over heresy on the “right” boundary, despite the fact that some of what passes for basic Yiddishkeit on that end of the spectrum seems contrary to what we find in sources from Pirkei Avos through the Rambam.)
We have seen a similar focus on what we might call genetic purity and impurity, observable in heightened suspicion of and hostility to potential converts and even to people years or decades after their conversion. We have heard increasing talk of the “Jewish neshamah,” as if it is some genetic or otherwise essential aspect of our souls that makes us different from (and, in some unclear sense, “better” than) non-Jews.
The alternative perspective is that the souls of Jews and non-Jews do not differ; rather, Jews have been chosen to bear a special responsibility in this world, to be a “light unto the nations.”
What is most striking, however, is not simply the current concern with ideological heresy and impurity but the increasing passion and panic with which it has been expressed. The language and actions are strong, such as concerted efforts to push rabbis out of the Rabbinical Council of America. And the freedom of the Internet has made the “exposure” of alleged heresy easier; one only has to browse some of the comment threads on Orthodox websites to see the vitriol and unkindness expressed, often anonymously, by so many.
What happens when we step back and take a broader view of the concerns and rhetoric in the Orthodox world? It seems the most excited and passionate voices, among both centrist and right-wing groups, target ideological heresy, as if that were the greatest threat. But might we not say that the greatest threat is ethical impurity?
Why have we not mobilized with a greater or at least similar zeal to root out wrongdoing, to push people out of the Orthodox camp for corruption and criminal activity, for extortion and misuse of funds, for verbal and physical intimidation and violence?
The cynical answer, perhaps, is that we do not see morality as a matter of purity and impurity; that someone who is born Jewish and maintains proper ritual practice but engages in corruption has no lack of purity, whereas someone who is absolutely upright in his or her relationships and business dealings but whose beliefs are on the edge is an impure heretic.
Is there nothing wrong with this picture? Why are crime and corruption not considered a sort of heresy in themselves, a kind of denial of the Torah and its precepts?
Let us consider the reasons for the destruction of the two Temples: the first for the three cardinal sins of murder, sexual immorality, and idol worship; the second for sinas chinam, baseless hatred. Are these matters of ritual purity and impurity? Not really. Maybe one could argue that sexual immorality falls, in part, into such a category. Are they matters of ideological purity and impurity? Well, for idol worship, yes. Are they matters of moral purity and impurity? With the possible exception of idol worship, certainly.
When the prophets railed against the people, did they do so because of incorrect beliefs or because of corruption and immorality?
We lost our Temples largely due to ethical failure. Not heresy, but immorality. And yet today, when we claim to mourn our ongoing exile and the loss of the Beis HaMikdash, how do we direct our passion, our anxiety, our anger?
Do we expose corruption and unethical behavior? Do we strive to make our community one of yashrus, of uprightness? Or do we place much more energy into exposing heresy and taboo thoughts?
Where, truly, do the greatest threats lie? Is it when someone with Orthodox ordination suggests something outside of mainstream tradition? Or, rather, when someone with Orthodox ordination is discovered to have stolen charitable funds for private use, or government funds for Jewish schools?
Is it when someone claiming Orthodox credentials declares that protecting the secular civil rights of openly gay and lesbian citizens is valuable in that doing so might protect the interests of all minority populations, including Torah-observant Jews? Or, rather, when someone claiming Orthodox credentials raises money for a charged sexual abuser of children or intimidates witnesses or calls the victim of such abuse a prostitute?
And what dangers disillusion and drive people away from Yiddishkeit? Are supposed ideological heresies causing young men and women to discard their prayer books? Or is witnessing corruption and criminality doing so?
Clearly, ideas are important and heretical ideas are not free of danger, but here is a proposal for our times: Let us put a temporary moratorium on rooting out ideological heresy, and refocus our attention on moral heresy. Let us take the zeal we have summoned in rooting out heretical individuals, and reorient it into a passionate effort to root out corruption and criminality in our midst.
Once we have cleaned up our house in this respect, then we can return to issues of ideological purity and impurity.Alan Krinsky
About the Author: Alan Krinsky is a senior analyst in the field of healthcare quality improvement. He is also a writer who was previously a monthly columnist for Rhode Island’s Jewish Voice & Herald and whose essays have been published in print and online by a number of publications. He lives with his family in Providence where he currently serves as president of Congregation Beth Sholom.
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