Liberal Judaism - Written Word - Thought for the Week

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The beginning of Nitzavim in Deuteronomy chapter 29 represents a ceremony in which the covenant is established between the Israelites and God. To create emphasis, verse 12 containing the covenental formula (‘to establish you henceforth as God’s people and to be your God as promised to you, and as sworn to your ancestors, Abraham, Isaac and Jacob’) is framed by the surrounding verses 9-11 and 13-14 which are arranged as a chiastic literary structure.

As indicated by verses 9 and 10, each and every Israelite –not merely the male population -- takes part in the ceremony in which the validity of the covenant is asserted. In chapter 30:11-20, it is stated that the teachings of Torah containing God’s requirements for the Israelites are not too difficult or remote for any ordinary person to comprehend. Therefore, since it is easily understood and learned, it is then the responsibility of the Israelites to actually obey the laws if they are to survive and flourish in the Promised Land. The choice between life and death is for the Israelites to make.

The Yom Kippur afternoon reading from Kedoshim emphasises righteous behaviour. There are echoes of the Ten Commandments with respect to honouring one’s parents, keeping the Sabbath, not making graven images, not stealing and not profaning the name of God. There are many additional commands regarding how we should live. For example, in going about life’s quotidian routines, vulnerable people --the poor, day labourers, deaf, blind, the elderly and strangers-- are to be treated fairly and with respect. The highpoint of this text is indeed the command in Leviticus 19:18, ‘…you shall love your neighbour as yourself….’

Our choice of these particular verses for readings on Yom Kippur obviously reflects the preoccupation that Liberal Jews have with the ethical aspects, rather than the ritual laws contained in the Torah. Prayer and repentance and tzedakah seem as an unbroken triangle as behaviour is grounded in ethics and social action.

We are reminded that our observance of these laws concerning righteous behaviour links us directly to the essence of Torah and to the founders of our faith. During this time of remewal, it is as if we were present to witness that mythical covenantal ceremony alluded to in Nitzavim.

These ethical laws in Kedoshim are universal in scope. The Yom Kippur reading from Kedoshim is preceded by God’s statement in Leviticus 18:5, ‘You shall keep My statutes and My ordinances, by doing so humanity shall live.’ Here, Rabbi John Rayner has emphasised the presence of the word ‘Adam’ which refers to all of humanity. With regard to laws concerning our ethical behaviour, it can be argued that the Torah addresses itself to all of humanity and not only Jews. Moreover, according to one Talmudic sage from the 4th century named Jeremiah, any non-Jew who lives by these commands is considered equally worthy to the High Priest in moral stature.

There is also the question concerning just who is intended by the term ‘neighbour’ when we read ‘love your neighbour as yourself’. Are ‘neighbours’ to be only Jews or are proselytes to be included or, rather, can non-Jews be added, as well? Here traditional opinions are divided regarding this term and the definition of ‘stranger’. In terms of observing Halacha, the Torah was regarded by the sages as addressing the citizens of a separate Jewish society, in particular. We also know that, in some ways, the Torah represents even bitterly tribal points of view.

But the Hebrew Bible also contains other universalistic voices such as the prophets Amos and Isaiah. And let’s not forget the Creation story to which it can be inferred that we are all made in the Divine image.

As Liberal Jews, we do have choices as to how exclusive or inclusive we should be in terms of with whom we interact and how we behave towards our ‘neighbours’. To many of us it may seem patently obvious that, regardless of where we live, it is up to us, as Jews, to be fully engaged with all elements of that society.

But as betrayed by our actual day to day attitudes and conduct is this really so obvious? Is it really so obvious if the intent should be to make a genuine contribution to the welfare of all rather than primarily tribally orientated public relations activity? In our fragmented yet interconnected society and world, what should our covenantal obligations actually be? If the measure of a society is its just treatment of the vulnerable, what lead should we take? What should the phrase a ‘light unto the nations’ mean to us as individuals?

Rayner, John D. An Understanding of Judaism. Oxford: Berghahn Books, 1997, pp. 54-58.

Yom Kippur Commentary 5768

by Rabbi Frank Dabba Smith