As a people, the Jews have never been particularly good at following Gd's instructions. Messengers, sages, rulers, prophets and others have been sent to remind us to follow Gd's ways, and still we ignore them. If I were to give the classical Israelite prophets a grade based on their success at calling the people back to Gd, it would, for the most part, be a pretty miserable grade.
One instruction we were initially bad at following was that of Lev. 18:3-4, to not follow the ways of the Egypt where we had dwelt, or the ways of Canaan, where Gd would bring us. In fact, we did so badly at it that Gd wound up destroying the Temple and sending us into exile. And even after we were given a second chance, we blew it again, and this time, we were exiled for 1,878 years. (It remains to be seen what will be made of our third chance. The signals are mixed.)
Throughout the time we dwelled in Canaan, we stubbornly continued to copy the practices of those we lived among and with. We created altars to other Gds, built asherahs, etc. During our second chance, we longingly gazed upon the practices of the Greeks. Some of us so desired to be like them we even tried to hide or surgically repair the very mark of the covenant that men bore on their bodies.
During a large part of our time in galut, after 70 C.E., we did strive to not be so like those around us, so that our faith might persevere. Yes, we adapted, and incorporated, we co-existed, but we weren't afraid to be different, weren't so compelled to be like our neighbors, and adopt totally the cultic and other practices of the places we lived. In fact, for all that liberal Jews complain and often to seek to divorce themselves from these 1800 years of a restructured, somewhat insular and inward-focused Judaism, we should not be so quick to dismiss those things which enabled us to survive when so many sought our destruction. When we think "mir zenen doh" we have to remember that the rabbinic way of things may have contributed greatly to our survival.
This being different did have consequences. In largely Christian communities we were forced to only play certain roles in society, and prevented from enjoying the full rights of other residents. Sadly, the very roles we were often forced into made us further despised, and created a long, still extant tradition of anti-Semitism. Muslim communities were, in many ways, more tolerant of the Jewish residents - and often, in those communities, we were sometimes more open to cultural influences - but still, for the most part, we obeyed Gd's call to not be like the others.
Then a funny thing happened. Our oppressors began to grow enlightened. Some brilliant mathematics of Archimedes were discovered in a palimpsest and the world has never been the same since the renaissance this discovery inspired. People harkened back to the greatness that was Greece, they began to espouse science, even began to think that the Jews could be a part of society. Opportunities began to open for Jews, barriers started to become porous, and eventually, even the ghettos where we had been forced to live were torn down (though the last medieval ghettos were closed in the mid 1800s!) Some Jews rushed to be accepted, to become part of the societies of the countries where they lived. Others were more cautious.
Some suggest that the belief and conversation was one sided. Many Jews really thought they could become "Germans" or "Czechs" or "French" et al, but that it turns out to have been largely a delusion-one that came crashing down with the Shoah. Others argue that many enlightened Christians were sincere in wanting a free and open society in which Jews were welcome (although expected to embrace these enlightenment philosophies.)
During that first brief flirtation with modernity, we managed to develop a movement that sought to modernize Judaism itself. This movement saw great flowering when transported to American shores. Here, in a place less fettered by a two thousand year history of anti-Semitism, we again sought to become part of the nation, the community. We began to incorporate the practices of the places we dwelt in our worship. It met with some success.
Simultaneously, other Jewish communities reacted in different ways. Some sought to restore the joy to Judaism through hasidism. Others simply rejected anything modern that was in conflict with basic rabbinic Judaism. They, too, came to American shores, and discovered a freedom to be who they were. Orthodoxy has seen its own success in America's environment.
Then the Shoah happened. For many, rather than increasing our desire for Jewish identity, to not adopt the practices of others, it seems to, in a large part, have increased our desire to not stand out, and to assimilate even further. This is ironic, especially in light of the lesson we might have learned from what happened in Europe.
To this day, many of us continue to aspire to be just like our neighbors-to be part of that great country where it didn't matter if we were "Catholic, Protestant, or Jew" as the title of the famous book read.
Yet all around us are the signs that history can repeat itself. The flames of anti-Semitism, which many assumed were, if not extinguished, at least controlled, are beginning to burn again. Seeking to be more like our neighbors will have no greater success in the future as it has in the past. And this time, I wonder if being insular and apart will work. I think both liberal and traditional communities may be equally in danger.
To call on our Gd, we must do as our Gd demands of us - and that doesn't mean just "doing justly, loving mercy and walking humbly with your Gd." It means not following the ways of the modern equivalents to our ancient Egypt and Canaan. It means being who we are, unashamedly, and unabashedly, as Jews. To practice as our Gd commands us. There is a price to pay-and that price to being different from our neighbors. That does not mean we cannot befriend them, that we cannot participate in much of what they do. But the more we allow ourselves to transgress the boundaries that Gd gave us, in an effort to be able to do as our neighbors do, the less entitled we are to call upon Gd for Gd's part of the covenant.
Our synagogues do not need to be like churches. Our worship practices do not need to be like those of our Christian, Moslem, Buddhist, Hindu and other neighbors. It's okay for us to keep kosher, to not eat our neighbor's Johnsonville brats, to not allow our children to participate in sports or other activities which their school schedule on Shabbat. We need not fear being different.
By all means, let us examine our faith tradition in the light of modern knowledge and society. Adapt our practices if we need to. But we need not emulate the practices of others to do so. Our own history and traditions are flexible enough, if we try. Gd does not call on us to be perfect. Strive to obey Gd's commandments. Sometimes, you may fail, whether by intent or circumstance. Our religion has a means for dealing with this - the day of atonement that Acharei Mot tells us about. Perhaps we can even find a modern equivalent for the goat sent to Azalel, the so-called "scape-goat" to carry away the sins of the community.
But we don't need adopt all the practices of our modern equivalents to Egypt and Canaan talked about in Acharei Mot to accomplish these things. Let's be who we are - the Jews - the people with a covenant with Gd. That doesn't make us better than others-if anything, it gives us a harder life to live. Let's stop taking the easy road, and relish the more difficult journey along the path Gd has set before us.
Our task is made so much more difficult as we discover that our younger members have really bought into modern universalism, and tend to reject what they view of Judaism's call to particularism. But as Moses Mendelssohn wrote over a century ago, we can be both modern and Jewish-they aren't incompatible. And we can be both universalistic and leave room for some particularism in our lives. Judaism is all about tension between opposites. Judaism most certainly contains elements of a universalistic worldview. And it remains in constant tension with the particular ways in which Judaism calls upon us to act. Yet we are called upon to act this way so that we may be or l'goyim, a light to the nations.
Neither being wholly universalistic or wholly particularistic is the wisest course. We can be Jews who believe that all human beings are created equal, endowed by their Creator with certain inalienable rights, and still embrace the charge given the Jewish people that occasionally requires us to be different from others. Different doesn't mean better or worse-it just means different. When difference becomes a bad thing, we might as well all pack it up and go home, because this universe will be incredibly dull and boring.
America thrives not because it is a Christian nation, or a Jewish nation, or a Catholic nation, or a Muslim nation, a Hindu nation, a Buddhist nation, etc. It is from our differences that we have drawn strength.
So be modern. Be universalistic. Or be traditional. However, seek to balance that with its opposite, whatever you perceive that to be. And at the same time, be a Jew, in whatever way is most meaningful for you.
For some, the rationale for being the Jews we are only requires that we remember those three words that end this portion, and are used in so many other places to remind us why we should do what Gd asks us to-
Ani Adnai Eloheichem - I am Adnai your Gd.
That should be enough reason for any of us born to or choosing to accept the yoke of the covenant. If it doesn't seem enough for you, try it anyway. You might like it.
Shabbat Shalom and a Zissen Pesach to all,
Adrian
© 2000 & 2005 by Adrian A. Durlester
Some previous musings on the same parasha:
Acharei Mot 5760-The Ways of Egypt & Canaan (compare to see what I
changed/added for 5765)
Acharei Mot 5763--Immoral Relativisms?
Acharei
Mot-Kedoshim 5764-Whither Zion?
Acharei Mot-Kedoshim 5762 - Dis
tinct Unities and United Dis junctions
Acharei Mot-Kedoshim 5761 - Schroedinger's Cat & Torah