I have always valued the utilitarian aspect of Judaism, even though utilitarianism in itself is hardly justification for living a religious life. Circumcision may indeed help reduce the risk of certain kinds of diseases. So might refraining from sex at certain times. But those are not the reasons most of us adhere to these laws.
The strict Shabbat of Judaism is the most relevant of all our rituals in the world in which we now live. Difficult, I concede, but immensely rewarding. The value in taking a break from constant cell phone rings, texts, and messages that apparently cannot wait for one minute, let alone 24 hours, has actually dehumanized us. Otherwise intelligent hominids have to check their screens as they walk, eat, and converse, as if their lives depend on them. The endless Tweets, Facebook likes, LinkedIn requests, Skype calls, WhatsApp, and Viber messages constantly nag and distract us. Having a day in which one does not have to deal with all of this must make enormous sense for our sanity and indeed our freedom.
Not being able to drive ensures that families members have to stay in easy reach of each other. They will sit together around a table several times to eat, converse, and perhaps sing and study. It requires one to read books rather than screens, to hold, to touch, to feel the print. Instead of the ubiquitous Muzak of electronic sounds and sights, the all-pervasive screens and games, we can free our senses to the sounds of nature and our own brains. We are forced out of the mundane, into another world. Not entirely cut off of course, and with some concessions and compromises, but different enough to be noticeable, beneficial both physically and mentally. Shabbat is a therapeutic break in an otherwise electronic nightmare of conformity and similarity imposed by media, most of which is either trivial and valueless or materially and commercially importuning and insidious.
It is true that actually keeping Shabbat requires discipline and being able to postpone gratification or harness it, which is often uncomfortable and grating. But how does one succeed in any area of life without self-control and delayed gratification?
Petty laws annoy us. But imagine you take your family somewhere where there is no such thing as a day off, of the sort of Sunday most of us in the West recognize. If you want your children to understand it you will have to be negative and restrictive. No formal clothes, lie in bed later than usual, read the bulky Sunday papers, go for a walk, sit down to a meal together. These demands are all going to sound petty. It won’t help to say you can do whatever everyone else is doing on the other six days of the week. Kids will always want to do the opposite. Kids will always want to join their friends, the flow, the fashion, the easy fun way out. I know I always did, until yeshivah taught me the value of discipline.
This reflection on Shabbat was provoked by a recent BBC talk and interview with Matthew Engel, a former schoolmate of mine, now a well-respected British journalist. In it he discussed how the strict Christian Sabbath that once controlled the Scottish Islands has slowly been eroded, to argue for the merits of a day off, a break from the pervasive culture of perpetual work, business, computers, and phones. But on the way to that point, he and his equally non-Jewish Jewish interviewer made fun of the Orthodox Shabbat.
Matthew comes from a non-Orthodox Jewish family, brought up in the wilds of Northamptonshire. He and his two elder brothers were sent to Carmel College, where Shabbat was strictly enforced. Matthew later carved out a distinguished career for himself, probably because of the very challenges, difficulties, and disciplines that were forced on him. He became a cricket fan. He was also forced to play cricket at Carmel. Eventually he became the editor of the bible of cricket known as Wisden.Jeremy Rosen
About the Author: Jeremy Rosen is an Orthodox rabbi, author, and lecturer, and the congregational rabbi of the Persian Jewish Center of New York. He is best known for advocating an approach to Jewish life that is open to the benefits of modernity and tolerant of individual variations while remaining committed to halacha (Jewish law). His articles and weekly column appear in publications in several countries, including the Jewish Telegraph and the London Jewish News, and he often comments on religious issues on the BBC.
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