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The Jew and his Judaism: The Commandments, the Commander, and the Commanded

General Jewish Thought
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The authoritative code of Jewish law is known as the Shulhan Aruch, the “Prepared Table.” The names of its four component volumes are only remotely connected with their contents, but they can serve to put into focus for us the major definitions of Judaism as such. For while the question “What is Judaism?” has not evoked as much bitter controversy as has the related “What is a Jew?” its implications are just as far-reaching. Yoreh Deah. Judaism is an intellectual discipline. It teaches us true deah, authentic knowledge about G-d and man— more about man than about G-d, for the Torah is G-d’s view of man, not man’s view of G-d. There are those who would confine religion to the realm of poetry, myth, and symbol, and divorce it from hard reality, knowledge, and the search for truth. Judaism cannot abide such separation from deah. Choshen Mishpot. Judaism is a divinely revealed system of righteous and ethical living. It regulates the relations of men with their fellow men on the basis of mishpot or justice. Judaism is not just an ethic, but neither is it merely a ritual. Its glory is in its fusion of both the duties towards G-d and the obligations to man in one whole.Even ha-Ezer. Judaism is a source of tranquility and per- sonal and social happiness. While it must never be reduced to a “peace of mind” cult, a spiritual tranquilizer, neverthe- less it is a source of faith and confidence. “From whence shall come my help?” asked the Psalmist. And he answers, “my help (ezri) comes from the Lord, Maker of heaven and earth” (Psalms 121:1,2),Orach Chayyim. Judaism is, above all, a way of life. Through the Halochah, every aspect of life becomes significant. Every action, no matter how trivial, becomes an opportunity to sanctify the Name of G-d. As the way of life for Israel, it becomes a celebration of life itself. “And he shall live by it”—Torah enhances life and makes life worth living. “It is a tree of chayyim for them who hold it.”Notice that no mention has been made of the…
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Introduction to Philosophy in General

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Orthodoxy and Character (1967)

The question to which this essay is addressed – the ethical practice of committed, religious Jews – is one of the most urgent of the complex of problems which afflict Jews and Judaism in modern times. I seriously doubt whether it is within the competence of any essay to propose an adequate solution and the effective means of dealing with the issue. Nevertheless, in the hope that some insights may be gained even if by inadvertency, from this kind of impressionistic analysis, I am pleased to contribute whatever I can to the discussion. That there is a painful discrepancy between the theory and practice of Orthodox Judaism, that too many Jews who are observant of the “ritual” law are flawed ethically – needs, unfortunately, no confirmation. It is obvious to anyone who lives in the Orthodox community, and has eyes to see, that all is not well with us.However, this self-evident fact must not be exaggerated, lest we befoul the problem with cur own guilt feelings, and con-found an already complex issue with an even more complicated collective masochism. Any attempt, for instance, to read a pro-pensity for corruption into the essential character of the Jewish people, to locate the source of ethical weakness in "some basic trait" in our people, is the kind of extravagance which, in addition to revealing a racist bias, befuddles any attempt at clear under--2-standing. Further-more, it should not be blithely assumed that Orthodox Jews are any worse in their social ethics than any other Jews or any other human beings. It is possible, of course, that independent research will corroborate as an objective fact what is now merely a suspicion that observant Jews possess less integrity than others. But unless and until such "proof" is forthcoming, what is but an assumption should not be elevated to the status of a fact. My personal impression is that this is certainly not the case.Moreover, the focusing of our concerns on the social and personal dimensions of Judaism should not be …
General Jewish Thought