בעה''י
The Jewish Weltanschauung and its Implementation
“When a person does not see others or want to see them, there is darkness in the world.” - Ktav Sofer
I. The Lost Voice
Rav Y.B. Soloveitchik, zt”l, wrote that there are three alternative interpretations of the history of Western civilization - the Islamic, the Christian and the Jewish. The adherents of each are unshakably committed to its fulfillment, and each vision is mutually incompatible with the others. In the end, only one worldview will be demonstrated to be truthful, accurate, and correct; only one worldview can account for all the historical data without the need to disregard or gerrymander inconvenient facts. There are no stakes higher; the worldview that prevails will hold the pen that writes the final chapters of the history of Western Civilization.
Non-Jewish Worldviews As sojourners in Christian and Moslem cultures, we are well acquainted in the tenets of Christianity and Islam. Our host cultures communicate their dogmas in both explicit and subliminal ways. A Jew cannot grow up in the United States without exposure to the major signposts of the Christian calendar. Your day-timer has a little “A.D.” on it, and includes reminders for Halloween, Christmas, Valentine’s Day, St. Patrick’s Day, Mardi Gras, Ash Wednesday, Lent, Easter Eggs and jelly beans. Sundays are shaded to signify the Christian day of rest. There’s Mother Mary coming to me, hocking my cheinik to “Let It Be”, Kyrie Eleison telling me there’s a road that I must travel, and of course, Christmas carols ad extremis, culminating in the Hallelujah Chorus of Handel’s Messiah.
With the ascension in recent years of miltant Jihadist Islam, all non-Moslems are quickly learning about the key tenets of orthodox Islam, of the Sunni/Shi’a schism, of dhimmitude, of the jizya, of hudnas, of the Mahdi and the writings of the Koran and the Hadiths. We are being forced to acknowledge that a significant subset of Islam (perhaps as much as 50%, according to Islamic scholar Dr. Daniel Pipes) subscribes to the radical expansionist Islamic worldview which motivates the Jihadists. The adherents of this worldview are committed to waging violent Jihad against all non-Moslems to establish the global Caliphate under strict Sha’aria law. Jews, we are informed, descend from pigs and monkeys, and the idea of an independent Jewish State on ancestral Jewish land is anathema. As George F. Will once observed, it is not “that Israel is being provocative, but that Israel being is provocative.” According to R’ Soloveitchik’s view, the Jihadists are not waging war against Western Civilization as much as waging war for the domination of Western Civilization.
(It is an interesting philosophical question whether the modern secular ethos is merely a derivative of Christianity, as Rav A.Y. HaCohen Kook zt”l argues, or if it is a form of avodah zara [idol worship] in its own right. Either way, it seems to be distinct from the other three, and carries with it a full array of postulates, prejudices, morals and behaviors.)
Jewish Worldview is MissingBut what of the Jewish worldview? In these extraordinary times, where is the clarion call of the Jewish Weltanschauung? Who is advancing our unique understanding of history and current events, and our role, relative to the roles of others, in the shaping of those events? Why do we not hear expression of the Jewish worldview in the great marketplace of ideas? Where are the voices of our Gedolim, our Manhigim, in the mainstream media? We certainly hear the views of others in great abundance. Why are Am Yisrael content to sit on the sidelines of the public debate and watch world events unfold without public comment? I refer not to isolated public pronouncements on specific policy issues, like school vouchers or euthanasia; I refer to a comprehensive articulation of the Jewish ethos on all facets of cultural life. Where is the proud, cogent, passionate articulation of the Jewish Strategic Vision for mankind? This question is especially pressing at a time when the Jewish Weltanschauung has so much to contribute to the vigorous public discourse and to the greater common weal.
Of the three worldviews, only the Jewish worldview can point to concrete historical developments that corroborate its understanding of Western history. The Torah promises first and foremost that despite our disobedience and subsequent exile, the Jewish People would never be completely eradicated from the face of the earth; it promises a re-establishment of the Jewish Commonwealth and the return of the Jewish exiles from the ends of the earth. Israel was a forgotten wasteland for millenia. Today, in fulfillment of Torah prohesies, Israel sprouts forth with such verdant lushness that astronauts from space could clearly demarcate the "Green Line" between lands under Jewish and Arab control. The Talmud teaches us that this is the surest sign that the final redemption is near (Sanhedrin 98a). All of this has come to pass. Yet, even in Jewish circles, these phenomenal events to which our generations bear witness are rarely ever discussed in their proper context.
To articulate the Jewish worldview requires nothing less than a comprehensive cheshbon nefesh - a rethinking of what it means to be Jewish in these times, in these days of the atchaltah d’geulah.
II. The Aberration of Galut Throughout the Torah, we are repeatedly adjured to be kedoshim, and to rise to our Divine calling to be mamlechet kohanim v’goy kadosh (a Kingdom of Priests and a Holy Nation - Exodus 19:6). This is the only reason for our bechirah. It is our Divine mission; it is to permeate our every act, infuse our every utterance. In the dark world of three millennia ago, Judaism alone held up the banner of morality, of compassion, and of hope against polytheism, chaos, nihilism and frank evil. So impeccable was to be our example of righteousness that the Umot HaOlam (the 70 Nations) would declare “Happy is the Nation who has Hashem as their Gcd!” (Psalm 144:15) Through our passionate deeds and words, Hashem would be sanctified in the world - mekadesh ba’olam. But to our unending sorrow, we stumbled in that mission: “mipnei chataeinu galinu me’artzeinu, v’nitrachaknu me’admotaeinu…” ("...because of our sins we were exiled and distanced from our land... - Festival Mussaf) Within a few hundred years of entering Israel, the Jewish Commonwealth had been split in two, and the persistent pagan cults of ba’al and asherah were never successfully uprooted from the fields and minds of the Jewish common folk. Jew fought Jew, Torah observance lapsed, and the storm clouds of Assyria, Babylonia and Rome darkened our skies. Exile followed, and we have lived with the sequellae of the churbanot without interruption since that tragic time; indeed, we feel its rumblings down to this day.
Since Yavneh, Jews loyal to Torah have been forced to sacrifice our higher mission for the imperatives of mere survival, and we have been focused ever since on issues of preservation. The extraordinary act of committing the oral Torah to paper was itself an incredibly courageous act of preserving the unbroken chain of mesorah for future generations facing a very uncertain future. In perhaps the most painful consequence of our transgressions, the task of educating the world to the existence of the Gcd of Israel passed to the Christian and Moslem. It was not the Jew who exposed the Gaul, the Goth and the Celt to the Gcd of Abraham, it was the Catholic Church. And it was left to the Mohammedan to speak of the One Creator to Africa and Asia. We were too pre-occupied with issues of meager survival, and marginalized by the host cultures in which we lived. The Rambam says that Hashem intended Christianity so that people would have a concept of mashiach (lit., the Savior, but more broadly, the concept of the history with purpose and direction). But weren’t they supposed to learn that from us?
The leitmotif of our galut existence can been seen as one of survival and preservation - of our faith, of our morals and of our dedication to Torah & mitzvot in the most difficult and disparate social conditions and environments, and in the face of terrible persecution and suffering. Exiled, without power or means, we were forced to abandon our calling and withdrew from an active role in shaping the course of human events; in exchange for being allowed to survive, our worldview was ruthlessly suppressed. While a long succession of “New Israel’s” expropriated our Torah, twisted our morality, and undermined our calling, we were content to be left alone; we were sustained by the promise of Jeremiah that Hashem would not abandon his "Treasured People," and that our galut would not be permanent. So for most of the last 1900 years, and under this most unlikely set of circumstances, Judaism miraculously endured in the face of determined attempts to eradicate both it and its worldview from the face of the planet.
Then came the spiritual tsunami of the Haskalah (Enlightenment). To be charitable, perhaps it can be said that the first generation of reformers were genuinely motivated by a desire to preserve Judaism in the face of massive assimilation on the one hand, and the apparent, imminent extinction of Torah-based Judaism on the other. Sadly, 200 harsh years of history have shown us they accomplished the polar opposite: the liberal Jewish reformers are largely responsible for accelerating assimilation and intermarriage, i.e., undoing our 19 century-long survival success story.
The American Jewish Establishment has been controlled from the beginning by liberal Jews. How has the American Jewish Community fared under their leadership? The demographics are pretty sobering: In 1970, there were 6.7 million Jews in the US, according to the Brittanica Book of the Year. By 1990, according to the National Jewish Population Survey (NJPS) of that year, there were 5.5 million Jews. According to the Year 2000 NJPS, there are 5.2 million Jews in America. And of the 5.2 million who self-identify as Jews, only about 3 million are Jewish according to the settled standards of Jewish Law. The Maskilim have failed by any objective measure.
In light of the false predictions of the demise of Torah Judaism on the one hand, and the responsibility for the destruction of diaspora Jewry on the other, intellectual integrity on the part of the Maskilim should demand a vidui; a disbanding and return to the values and behaviors that have sustained us throughout the dispersion. While such a declaration is unlikely, history will nevertheless adjudge the modern dissent movements as mere footnotes to Jewish history, with no appreciable legacy or significant contribution to Jewish thought. They are spawns of the galut, little more than historical aberrations, and are destined to wither there.
But look at the havoc they have wrought! The American galut is unlike any other. On the one hand, we have enjoyed, for the first time in our galut experience, five generations of heretofore unimagined personal liberty and wealth. American Jews have witnessed the miraculous re-establishment of the Jewish State and the beginning of kibutz galuyot (ingathering of the exiles); we have helped nurture the renaissance of Torah Judaism after the Holocaust. On the other hand, 90% of American Jews spurn traditional Jewish values, living as "un‑Jews." We stand at the threshold of a new era, where we are being shown, before our very eyes, that the moment of geulah (redemption) is at hand. Indeed, like the Egyptian galut of yore, American Jews stand on the precipice of the 49th stage of tumah (spiritual distancing from Gcd); if we are not redeemed soon, we, too, will be irredeemable, ch”v. We, the awake ones, cannot allow this to happen.
How has the atherosclerotic Jewish Establishment responded to these unprecedented challenges? By not responding at all – ‘to keep doing what we did before’, to ‘go with what we know’ and to stick doggedly to our aberrant galut survival leitmotif. We continue to view survival a.k.a. “Jewish continuity” a.k.a. the preservation of Jewish identity to be our highest priority – for it's own sake. The American-Jewish canoe is almost over the falls, and the Establishment response is to re-pack the picnic basket between the thwarts.
The true mission of the Jew - our higher calling to kedushah (holiness) and to be mashpia on the world - have been long ago discarded as an irrelevant, inconvenient, politically incorrect anachronism. The centrality of Israel to Jewish life (read: aliyah/return to Israel) has been nullified. Like terrorized ghetto-dwellers, American Jews hope that if they are silent enough, invisible enough, they will be left alone, unharrassed by the greater world. Tzitit in, kippah off, head down. The scandalous, unspoken truth is that Jews are happy with this trade-off: straddling two cultures, gleaning from both, committing entirely to none. Jews are quite content navigating the murky paradoxes and ambiguities of American Jewish life, and rather enjoy the galut existence. So like a modern-day Jonah, we run from the tzav Hashem (Divine Imperative). Rav T. H. Weinreb once said with regard to North American aliyah and Eretz Yisrael: “It is as if Hashem threw Am Yisrael a party, and no one attended.” Jonah couldn’t hide from Hashem, and neither can we. Portentous world events are unfolding so quickly and ominously that we are being compelled to examine our deeds and the predicates of our very lives. Jews are so focused on the activities perceived to be so critical to survival, we have forgotten that all of Western history, as Rav Kook says, is but a preamble and preparation for Geulat Yisrael. The tools that served us so well in galut are obstacles to the geulah, and the geulah is at hand.
III. Mamlechet Kohanim
Lih’yot mamlechet kohanim v’goy kadosh: In the same way that the Cohanim and Leviim ministered to Hashem on behalf of Klal Yisrael (lichaper ba’ado, u’vaad beito, uva’ad kol k’hal Yisrael [for the High Priest to atone for himself, for his household, and for all of Israel - Leviticus 16:19]), Klal Yisrael’s mission is to minister on behalf of the 70 Nations of the world. In the same way that the Cohanim were the ba’alei mesorah, the mechanchim, the teachers of Klal Yisrael, so, too, are Klal Yisrael the light-bringers to the Nations. And in the same way that the Cohanim had specific mitzvot that were not incumbent upon Klal Yisrael, so, too, Klal Yisrael has mitzvot that are not incumbent upon the other peoples.
Were the Cohanim “better Jews” or dearer to Hashem than stam Yisraelim by virtue of their of their avodah (service in the Temple)? Of course not. They simply have a different role to play; a different voice in the complex fugue that is avodat Yisrael. Are Jews intrinsically “better human beings” than other people? We are not. But we have a different role to play; a role that requires the careful and enthusiastic observance of the Tarya”g (613) mitzvot. Our great commission is the urging of the Nations to join us in the holy task of being metaken olam b’malchut Sh-adai (rectifying the world in preparation for the Kingship of the A-lmighty). Nothing is more timely or critical.
I use the word ‘urging’ deliberately. One of the axioms Hashem built into His created Universe is the unfettered free will of every person to choose between right and wrong, between good and evil. Free will is the fundamental prerequisite of genuine religious faith; no “believer” can coerce a non-believer into belief. Therefore, any authentic voice of Torah MUST work to preserve the unfettered ability of each individual to choose between good and evil, belief or disbelief, mitzvah or aveirah, even though it perforce means suffering skeptics and unbelievers in our midst. (Perhaps this is another understanding of why we say “B’yeshivah shel ma’alah” before Yom Kippur.)
A gedanken experiment: let us suppose that we could somehow abduct every irreligious Jew, and drug them and strap them to a cot for 25 hours, and by such coercive means ensure that they could not desecrate Shabbat. Would such an act be pleasing to Hashem? Of course not. Hashem wants the avodah of all His flock from their own free will.
Rav Chanan Morrison expounds an idea of Rav A.Y. HaCohen Kook zt”l on the Mei Merivah (Waters of Strife - Numbers 20): in the time of mashiach, we will again be able to speak to the rock, using words and logic and persuasion, and rectify the hitting of the rock which created a paradigm of force and coercion in human affairs. That is why we must urge, advocate, influence, encourage, support - but never compel – either our fellow Jew or the Nations to goodness. Hashem, the Font of all Good, Who's name is "GOOD" and is described as Kulo Tov (completely good) wants only good for his creations. The existence of the possibility of evil in the world is necessary to preserve absolute free will. However, we must recognize that while Hashem created the possibility of evil, the evil we experience in the world is of our own making, not Hashem’s. The hard truth is that we inflict most of our pain on ourselves by our own boneheaded choices.
I see a world where all people come to recognize, without coercion, manipulation or force, that all good emanates from Hashem, Creator of heaven and earth, the Eternal One, Gcd of Abraham, Isaac and Jacob, the One who wants for us only good. It is the natural state of the human soul, the spark of the Divine, to connect with its Source. For Christians, belief in Gcd is inextricably entwined with belief in their Jesus. So when people have difficulty accepting elements of Christian dogma, they feel distanced from Gcd. This state creates tremendous angst in the world. We Jews must show them that their angst is unnecessary, and that there is another path. To the 70 Nations we must declare that the Jewish People convey a tremendous message of hope! First, know that there is a compassionate Gcd – Elokei Avraham, Elokei Yitzchak, v’Elokai Yaakov - Who created us all: Moslem, Christian and Jew; Who loves us all; and Who has assigned each one of us a specific task in the great and holy work - our common goal - of perfecting the world together. The very existence of the Jewish People bears testimony to this Truth. You were born to your specific family for a reason; you were born to accomplish a specific task in the great creative endeavor called tikkun olam (perfecting the world). Gcd doesn’t want you to become Jewish; Gcd wants you to be who you are, to choose the path of the GOOD, as defined in the Torah by the Seven Noahide Laws. Each one of us must struggle to discover what our particular mission is, so that we can join together, Jew and Gentile, shoulder to shoulder, to complete the work that Hashem left for us to complete on this earth.
Jewish liberals, who have discarded authentic Torah values, have substituted in their place jingoisms like ‘social justice.’ "Tikkun Olam" has has morphed into "redistribution of wealth." The authentic Jewish urging is not an appeal to socialism, or feminism, or gay rights, or gun control, or any other over-exploited, feel-good political agenda, but rather a clarion call to genuine goodness and to compassion; a call to the heart that penetrates the layers of cynicism and transcends the superficial. It is a call to Truth and service and love. The very survival of the faithful remnant of Yisrael, the nation that bears His name within its own, is tangible proof that Gcd exists, and that He keeps His word, and that His Torah is true.
Second, unlike faiths that threaten eternal damnation to non-believers, we proclaim the inclusive, universal message that Gcd accepts all good people in heaven (i.e., keepers of the basic elements of human justice and compassion as embodied in the Seven Noahide Laws, irrespective of race, creed, or color. There is no place in Gcd’s world for racism or exclusion. Thirdly, the Gcd who calls us to His Goodness is the Gcd who bequeathed the land of Israel to the people of Israel.
Israel is in the headlines every day - out of all proportion to her size (she ranks about 125th in size out of 180 countries) and population (100/180). The Torah says that it is the place that Hashem watches “from the beginning of the year to the end of the year”; so, apparently, does the rest of the world. Why? Yerushalayim and the Har HaBayit (Temple Mount) are the spiritual epicenter of the world, as the place chosen by Hashem lishaken Shmo sham (for His Name to dwell there). The Jewish/Arab conflict in the Middle East is not about the relative merits of Jew or Arab to live on the land; there is enough land in what was once known as “Palestine” for all. Rather, the ongoing war in Israel is the fulcrum of the intellectual/spiritual conflict between the worldviews that oppose Gcd’s rule on earth, and it’s manifestation through the return of the Jews to the Land.
Amru: l’chu v’nach’chidem migoy, v’lo yizacher shem Yisrael od. Ki no’atzu lev yachdav, alecha brit yichrotu. Ahalei Edom v’Yishmaelim, Moav v’Hagrim. G’val Amon v’Amalek, Pleshet im yoshvei Tzur. Gam Ashur nilvah imam, hayu zro’ah livnei Lot, selah.
They say: "Come, let us cut them off from being a nation; that the name of Israel will be remembered no more. The consult together with a united purpose; against Hashem do they make a covenant. The tents of Edom and the Ishmaelites, Moab and the Hagrites. Gival, Ammon and Amalek; Philistine and the residents of Tyre. Assyria is also joined with them; they have become an appendage of the children of Lot, selah. (Psalm 83)
A sovereign Israel is a threat to the adherents of Christian & Moslem replacement theologies; it shakes their worldviews to the foundations. The continued survival of the Jew puts the lie to his system of beliefs. The destruction of the State of Israel and the re-expulsion of the Jews are critical to Christian and Moslem worldviews, in order to correct the “aberration” of kibutz galuyot. Therefore, all efforts to hobble and constrict the State of Israel, to push her back to indefensible borders, to murder Jewish women and children, especially new immigrants, are important milestones toward their ultimate goal. But Israel and the settlement enterprise will endure because it is the mitzvah she’kol ha’mitzvot t’luyin bah (i.e., living in the Land of Israel is the mitzvah upon which every other mitzvah is predicated). Witness the miracles in the battles of 1948, 1967, 1973. Nowhere in the Prophets does it say that Hashem will return us to our land only to be expelled again.
Disparate and difficult headlines - Iranian nuclear weapons, increasing worldwide anti-semitism, assimilation and intermarriage, the global jihad, the Vatican’s unceasing call to wrest Jerusalem from Jewish control, the Arab war against Israel, the prying away of Eretz Yisrael from the Jews by degrees, the blackmail of the Petrodollar – can all be cohesively understood through the prism of Geulat Yisrael. The vested interests of the galut will stop at nothing, including, terror, coersion and mass murder to prevent the realization of the Jewish Weltanschauung. Such people cannot be reasoned with; the intellectual battle can only be engaged.
The 70 Nations must decide on which side of history they wish to be aligned. It is most notable that many Evangelicals intuitively support Israel and the Jewish claims to the Land, because they believe the promise of Gcd to Abraham and his descendants: mivarechicha baruch, um’kallelecha arur (Those who bless you will be blessed, and those who curse you will be cursed and all the peoples of the Earth will be blessed through you. - Genesis 12:3).
To our fellow Jews, we must agitate for an internal revolution. We must cultivate a mindset of manhigut (spiritual leadership), and behave in a manner that reflects our noble calling. We must cultivate the absolute Ahavat Yisrael so famously embodied by R’ A.Y. HaCohen Kook, zt”l, while simultaneously and equally strongly rejecting unholy behaviors. Notwithstanding the earlier harsh assessment of the movements of Jewish dissent, our argument is with ideologies and the behaviors that extend from them, not individual Jews. First and foremost, we must shed our reflexive survival leitmotif.
Try this experiment: go to a Jewish high school and ask a teen: “Why be Jewish?” A simple enough question. Yet how many could give a cogent answer? How many Jewish adults or educators could give a cogent answer?
This question is the crux of the matter: in a world of limitless (although ultimately meaningless) choices; in a materialistic/pornographic society where the 24/7 MTV block party seductively beckons, where everyone is on the endless search for the ultimate buzz and self-gratification, why should a kid opt-in to be Jewish? After all, it’s such a drag, so many rules. Besides, what’s so wrong with today’s prevailing morals and values? If you answer that teen with a vague reference to the memories of Bubbe and Zayde and “Jewish survival,” you have no answer at all.
If, on the other hand, we can speak of mission, of purpose, of calling; if we can kindle the fire of youthful passion in the disseminating of all that is holy and good, of priesthood and of leadership, our children and our children’s children will remain faithful to Knesset Yisrael (Rav Kook’s concept of the Jewish “collective unconscious”). We will not only survive, we will thrive.
We must join hands and scream out in unison, “Yehe Shme Rabba Mevorach…” - understanding “mevorach’ like the shoresh of “breichah” i.e., Hashem’s Great Name should spread out throughout all the worlds and spheres of existence! – and thus, the gemara teaches, annul the gezerot ra’ot, the evil decrees planned by our accusers.
We must root out insidious materialism and consumerism, break from the addictions of the galut, and make immediate aliyah. Halevai! If there were one million religious/Zionist North American olim, the political dynamic in Israel would be transformed overnight. We must recognize and tap into the inherent mystical synergy of Am Yisrael b’ Eretz Yisrael im Torat Yisrael (People of Israel/Land of Israel/Torah of Israel). Ki Mitzion Tetzeh Torah, u’Dvar Hashem m’Yirushalayim. (From Zion shall go forth Torah, and the word of Gcd from Jerusalem - (Isaiah 2:3) The pasuk says Tzion, not Monsey; Yirushalayim, not Lakewood.
In order to stem the tide of assimilation and preserve the remnant of Jews in the Galut, the Diaspora leadership must re-rank its communal priorities. It must shift the emphasis on bloated bureaucracies and outdated and ineffective survival paradigms, and focus instead on authentic Torah education, command of Hebrew, and facilitation of aliyah. The American Jewish community is still sufficiently wealthy that it can afford to guarantee a Torah education to every Jewish child.
We must shatter apathy, perform our mitzvot with passion and dedication, and strive to perceive the mission behind the mitzvah. We must read the words of the Siddur as if reading it for the very first time, with depth and meaning. Wake up brothers and sisters! Why do you sleep? The time is at hand. We must learn Torah, not just lilamed, but k’dai la’asot. There is a variant girsa of Avot 4:6 that reads:
Rabi Yishmael bar Rabi Yossi omer: HaLomed al m’nat l’lamed, AIN maspikin b’yado l’lmod ule’lamed; v’haLomed al m’nat l’asot, maspikin b’yado l’lmod u’lelamed, lishmor v’la’asot.
Rabbi Yishmael son of Rabbi Yossi said: One who learns in order to teach, will not succeed either in teaching or learning; but one who learns in order act, will succeed in learning, in teaching, in observing (the mitzvot), and in doing.
Lastly, we MUST take a stand in the culture wars, and be the voice of Emet (Truth) in a world of institutionalized sheker v’hevel (falsehood). Through these actions the Jew, the Priest to humanity, the Prometheans of the Gcdly light, will help lead the entire world from the dark place of pain, despair, cruelty, ignorance and narcissism to a place of brotherhood, authentic spirituality, tranquility and Gcd's peace.
The Chatam Sofer taught that the Jewish People are likened in the Torah to the stars of the sky, because we were given the responsibility to illuminate the otherwise dark and cold void that is the world. Through the re-introduction of the long suppressed Jewish world view, this Klaxon of Truth, we can begin to banish cynicism and pain, give our confused neighbors context and clarity to our seemingly chaotic times, and bring the world a quantum step closer to the vision of Zechariah: “bayom hahu yihyeh Hashem echad u’shmo echad.” (...on that day, Gcd will be One and His Name One.)
To rise to this calling, we must re-invent ourselves, our families and our communities. The time to act is now.
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