Orthodox Mediocrity

Two months ago, over the weekend of March 11-12, I had the privilege of speaking with Denis Prager about religion and the responsibilities of Orthodox Jews in modern society. Mr. Prager, a renowned nationally syndicated radio talk show host, was visiting Stern College as a guest speaker for the Israel Club Shabbaton. His keynote address was about the intersection of religion and politics on the world stage, and the Jewish role in it all. Though he kept much of his personal religious beliefs out of the discussion, he did elaborate on his views privately afterward. I think everyone -- particularly the students at Yeshiva -- should hear what he had to say.

Dennis Prager grew up Orthodox, a product of Yeshiva Day Schools, but left Orthodoxy because of a perception that the universal message of Judaism was being stifled under an inwardly focused, inflexible Halakhic canon. In his own words, Mr. Prager lamented that he was taught to memorize the exact dimensions of a Succah but never once was he taught what the Jewish mission is in the world. And that's the challenge he left us students with: what is our task as a religious people within the global community? Or, to phrase it differently, what does it really mean to be an Or Lagoyim - a light unto the nations?

As I contemplated Mr. Prager's question, I came to realize that the Orthodox world has primarily interpreted the concept of Or Lagoyim in a passive sense; consequently, our community has advanced a mediocre form of Orthodox Judaism. Throughout my life, Or Lagoyim has been presented as a form of "leading by example." We are told to set examples as individuals and communities, to influence others through our steadfast adherence to religious values such as moral incorruptibility, quality of character, and complete faith in God. We expect those around us to adopt these values, or at least a portion of them, through osmosis. Although this has worked to a certain extent -- we do have the concept of a Judeo-Christian ethic -- we have refused to spread our message with passion and active strength.

To be sure, our religious heritage teaches us otherwise; the Torah never shies away from presenting the Jewish mission vis-à-vis the nations as one of forceful advocacy. Abraham our forefather is well known for spreading monotheism to the heathens of his time. The newly formed nation of Israel was commanded to wipe out the corrupt and immoral nations of Canaan upon entering the Land of Israel. I'm not campaigning for war, but I am pushing for a recognition that we have a sacred and noble duty to follow in the footsteps of our ancestors; their legacy and the spirit of their mission must live on.

Understandably, Jews have been reluctant to introduce God within society and bring His message to humanity. For centuries, and it is no different today, nations and peoples have manipulated religion to justify the persecution of Jews. Today's Jihad is a reincarnation of the crusades: religious doctrine distorted to achieve political objectives. We have suffered greatly at the hands of "people of faith," from the irrational extremism that often accompanies belief in an irrational God. But we have let the fear of the past dictate our mission for the future. Particularly in areas of America populated by Jews, we have seen the emergence of a secularism that threatens the moral fabric of this nation. Like in Europe, the contempt for what religion has caused in the past has led whole populations to abandon faith. As Jews, we have a responsibility to promote God's message in the entire world; as American Jews, we must start here.

The Christian Right has become a strong, unified voice in these United States. But Orthodox Jewry, let alone the whole of Jewry, has yet to procure such prominence. To be sure, Jews have been influential in all spheres of public policy and communal work, but, with the possible exception of our Israel lobbying, we've only been effective as individuals. All too frequently, in an effort to protect ourselves and our religious sovereignty, we have led society to define separation of Church and State far too liberally, with the effect that religion is condemned whenever it leaves the door of the Church or Shul or Mosque, never mind that efforts stemming from religious institutions contribute to an extraordinary number of social, political, humanitarian, and communal programs.

As the sheer volume of the pilgrimage to Rome after Pope John Paul II passed away indicates, the world thirsts for a religious message that benefits the whole of humanity. Insistent morality, messages of hope, religious conviction, and compassionate outlook are among the most praised characteristics of the late pope. Jews have championed the same points for millennia but refuse to share it now.

It is time the greater Jewish community coalesced around a doctrine emphasizing our roots as purveyors of a universal truth. We should not proselytize; we are not after converts to Judaism. But that does not release us from the burden of our eternal task. We should be at the forefront of a movement dedicated to spreading awareness of God. A secular, Godless world is not in our best interests. In fact, it flies in the face of our mission, reversing the accomplishments first achieved by our forefather Abraham. The power of the Christian Right stands as testimony to a backlash against secularism. Though it may offend our inherited sensibilities, these fine people are closer to where we should be than the rest of society.

Orthodox Judaism must also get serious about its human message. Through the Prophets we know G-d desires direct service only when we care for our fellow man. Recently, a group of Yeshiva University students launched an organization to work against the ongoing genocide in Darfur. The first of their fruit was a rally attended by hundreds of people, mostly Jews, with a large contingent from Yeshiva. This kind of activity is exactly what religious Jews should be doing. We should be advocating for humanity, thereby advocating for God. It is our mission, our heritage, and our responsibility.