Join Meir Panim’s campaign to “light up” Chanukah for families in need.
This is an exceptionally important idea. The political philosopher Michael Walzer has written insightfully about social criticism, in particular about two stances the critic may take vis-à-vis those he criticizes. On the one hand there is the critic as outsider. At some stage, beginning in ancient Greece:
Detachment was added to defiance in the self-portrait of the hero. The impulse was Platonic; later on it was Stoic and Christian. Now the critical enterprise was said to require that one leave the city, imagined for the sake of the departure as a darkened cave, find one’s way, alone, outside, to the illumination of Truth, and only then return to examine and reprove the inhabitants. The critic-who-returns doesn’t engage the people as kin; he looks at them with a new objectivity; they are strangers to his new-found Truth.
This is the critic as detached intellectual. The prophets of Israel were quite different. Their message, writes Johannes Lindblom, was “characterized by the principle of solidarity.” “They are rooted, for all their anger, in their own societies,” writes Walzer. Like the Shunamite woman (Kings 2 4:13), their home is “among their own people.” They speak, not from outside, but from within. That is what gives their words power. They identify with those to whom they speak. They share their history, their fate, their calling, their covenant. Hence the peculiar pathos of the prophetic calling. They are the voice of G-d to the people, but they are also the voice of the people to G-d.
That, according to the sages, was what G-d was teaching Moses: What matters is not whether they believe in you, but whether you believe in them. Unless you believe in them, you cannot lead in the way a prophet must lead. You must identify with them and have faith in them, seeing not only their surface faults but also their underlying virtues. Otherwise, you will be no better than a detached intellectual – and that is the beginning of the end. If you do not believe in the people, eventually you will not even believe in G-d. You will think yourself superior to them, and that is a corruption of the soul.
The classic text on this theme is Maimonides’ Epistle on Martyrdom. Written in 1165, when Maimonides was 30-years-old, it was occasioned by a tragic period in medieval Jewish history when an extremist Muslim sect, the Almohads, forced many Jews to convert to Islam under threat of death. One of the forced converts (they were called anusim; later they became known as marranos) asked a rabbi whether he might gain merit by practicing as many of the Torah’s commands as he could in secret. The rabbi sent back a dismissive reply. Now that he had forsaken his faith, he wrote, he would achieve nothing by living secretly as a Jew. Any Jewish act he performed would not be a merit but an additional sin.
Maimonides’ Epistle is a work of surpassing spiritual beauty. He utterly rejects the rabbi’s reply. Those who keep Judaism in secret are to be praised, not blamed. He quotes a whole series of rabbinic passages in which G-d rebukes prophets who criticized the people of Israel, including the one above about Moses. He then writes:
If this is the sort of punishment meted out to the pillars of the universe – Moses, Elijah, Isaiah, and the ministering angels – because they briefly criticized the Jewish congregation, can one have an idea of the fate of the least among the worthless [i.e. the rabbi who criticized the forced converts] who let his tongue loose against Jewish communities of sages and their disciples, priests and Levites, and called them sinners, evildoers, gentiles, disqualified to testify, and heretics who deny the Lord G-d of Israel?
The Epistle is a definitive expression of the prophetic task: to speak out of love for one’s people; to defend them, see the good in them, and raise them to higher achievements through praise, not condemnation.
Who is a leader? To this, the Jewish answer is, one who identifies with his or her people, mindful of their faults, to be sure, but convinced also of their potential greatness and their preciousness in the sight of G-d. “Those people of whom you have doubts,” said G-d to Moses, “are believers, the children of believers. They are My people, and they are your people. Just as you believe in Me, so you must believe in them.”
About the Author: Rabbi Lord Jonathan Sacks, former chief rabbi of the British Commonwealth, is the author of many books of Jewish thought, most recently “The Great Partnership: Science, Religion, and the Search for Meaning.”
If you don't see your comment after publishing it, refresh the page.
Comments are closed.
‘The Fetus Is A Limb Of Its Mother’
Yosef proves he is a true leader; He is continually and fully engaged in the task of running Egypt
When the inability cannot be clearly attributed to either spouse, the halacha is the subject of debate among the Rishonim.
He stepped outside, and, to his dismay, the menorah was missing. It had been stolen.
Though we Jews have deep obligations to all people our obligation to our fellow Jew is unique.
In a way that decision was the first in a series of miracles with which Hashem blessed us.
Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.
Exploring the connection between Pharaoh’s dreams and the story of Joseph being sold into slavery.
Our right to exist and our form of self-government were decided by the ruling parties.
It is clear that Tosafos maintains that only someone who lives in a house must light Chanukah candles.
If Chanukah was simply a commemoration of the miracle of the oil and Menorah, we would be hard pressed to see the connection between the reading from Parshas Nesiim and Chanukah.
“Can you hear what the dead are whispering? Leave Galut, escape to Eretz Israel-Lech lecha!”
Tamar’s conduct bears an uncanny resemblance to Ruth’s; virtuous outsiders at the margins of society
Simply too many cases of prayers being answered to deny it makes a difference to our fate. It does.
When Jacob was chosen, Esau was not rejected; G-d does not reject.
Between Judaism and Islam there can be friendship and mutual respect as Abraham loved both his sons.
God wanted to establish the principle that children are not the property of their parents.
The Babel story is the 2nd in a 4-act drama that’s unmistakably a connecting thread of Bereishit
Printed from: http://www.jewishpress.com/judaism/jewish-columns/rabbi-lord-jonathan-sacks/believing-in-the-people/2013/01/03/
Scan this QR code to visit this page online: