Judaism and the Political Process

Yom Kippur Morning, 5761
Rabbi Gary Gerson

Never has religion become so central in our political life. Martin E. Marty, University of Chicago expert on American religion and author of Politics, Religion and the Common Good, tells us that this shift is driven in good measure by public opinion polls. It used to be that American presidents and presidential candidates kept their personal beliefs closer to their hearts and rarely discussed them openly. Such talk was considered impolite in public and was limited to a sort of American civil religion of "God Bless America." But now surveys show that a more public faith plays well with voters who believe in God themselves and who are concerned with the morality and personal life of the next president.

Indeed, the very religiosity of Senator Joseph Lieberman played an important part in his being selected as the Democratic vice-presidential candidate. He is an observant Jew who ascribes his instinct for social justice and public service to his Judaism, and who epitomizes Supreme Court Justice Louis Brandeis' words, "We must learn to be better Americans by first learning to be better Jews." I believe that Joe Lieberman's being known as a person of integrity and as the "conscience of the Senate" reflects his being a religious Jew.

And I believe the same thing may be said of many of the ten other Jewish members of the Senate -- that their Jewish upbringing and observance have helped shape their character: the passion of Paul Wellstone for the underdog, the personal integrity and liberal, nonpartisan spirit of Arlen Specter, the dedication to civil rights and civil liberties demonstrated by Diane Feinstein and Barbara Boxer -- for these and for all the other Jews elected to government office, I believe that Jewish religious values have helped to shape them into the hardworking and dedicated public servants that they are.

But, this morning, I don't want to talk about them. I want to talk about us. WHAT KIND OF RELATIONSHIP ARE WE TO HAVE TO THE POLITICAL PROCESS? Not as humanists, not according to our socioeconomic status or education, not because of our gender or sexual orientation or age. But as Jews. Evangelical Christians aren't the only ones who retain the right to inform their political positions with their religious faith. We Jews have that right. In fact, we are obligated to be righteous not only in our day to day interactions, but in our influence on the political process as well.

It seems to me that Judaism mandates a very specific political ethic which is binding upon all Jews, one which is shaped by our central values: clothing the naked and feeding the hungry, embracing the stranger, and freeing the captive; it is, in short, the ethic of social justice.

Translated into more contemporary terms, this political ethic must include the amelioration of inequality, insuring the civil rights and liberties of all, offering sanctuary to those fleeing oppression and tyranny, and perpetually struggling for peace.

Judaism is grounded on the principle of human equality. For its time, ancient Israel was a notoriously democratic society, in striking contrast to the rest of the biblical world. Remembering how their lives had been as slaves in Egypt, our ancestors founded a society based on a system of laws which applied equally to every member. No nobility, no monarchy could alter the egalitarian nature of biblical Israel. And if any favoritism is to be shown, the guiding principle is that articulated by our ancient rabbis, "Elohim m'vakesh et hanirdaf; God always prefers the underdog." As Liberal Jews, we have broadened this principle of equality to women as well.

Society, as envisioned in the Torah, must be based on the principle of justice. In Deuteronomy (16:20), the Torah exhorts with extraordinary passion "Tzedek, tzedek, tirdof; justice, justice you shall pursue," with the repetition of the word "justice" serving to underscore just how rigorously it is to be sought.

Even after the Diaspora, these principles were not abandoned but rather extended to the societies in which we found ourselves. Five times in the Talmud we find the edict "Dina d'malchuta dina, the law of the state is the law." Jews are obligated to observe government laws and where possible, to engage in the governmental process so as to secure equal rights for all.

In Deuteronomy (16:18), we are commanded "Judges and officers you shall appoint in all your cities . . . and they shall judge the people with righteous judgment." As Jews, we must insure that the judges who are appointed to the bench, and the men and women who will be the next generation of Justices appointed to the Supreme Court will reflect values in keeping with the kind of nation we wish this to be -- one in which women, no less, than men, homosexuals, no less that heterosexuals, and the underclass, no less than the wealthy and powerful, are honored as creatures made in the image of the Holy One. We must insure that the dismantling of civil rights laws in the name of "states rights" not occur in our Supreme Court.

Our most important commandments concerning ethical and hence political behavior are found in the Book of Leviticus, chapter 19, known as the Holiness Code. So critical are these commandments that after each is stated, the phrase "I am Adonai your God" occurs, as though God herself were signing on to underscore their significance. These commandments constitute the Torah portion that Reform Jews read this Yom Kippur afternoon, and for our purposes, may be considered a platform of values to be pursued in the political arena.

The Holiness Code commands us the proper way to render justice: (19:15) "You shall not render an unfair decision: do not favor the poor nor show deference to the rich; judge your kinsmen fairly . . . I am Adonai." In short, there shall be one standard of law for all people, regardless of race or ethnic origin. There should be no racial profiling. Black and Hispanic motorists should not be stopped by police simply because of their race.

Far worse, still, is where the logic of racial profiling ultimately leads - to the disproportionate number of convicted black and brown felons condemned to death, rather than assigned long prison terms.

There are few areas in Jewish law where the Torah and Talmud conflict as much as in the case of capital punishment. It is true that the Torah clearly orders the execution of murderers. But our ancient rabbis, having witnessed the Roman practice of executing criminals on even the flimsiest of evidence, recoiled from the practice. After innocents such as Rabbi Akiva were executed for the "crime" of teaching Torah, the Talmud placed so many restrictions on judicial authorities that very few, if any, murderers were ever executed.

In particular, the rabbis seized upon the statute in Deuteronomy (17:6) that required no less than two or more witnesses who saw the crime, and then extended that to include witnessing the immediate events leading to the crime, from beginning to end, and to warning the would-be killer that he will be executed, and the would-be murderer's acknowledgment of the warning. It is unlikely that any death penalty cases today could meet those requirements.

The Holiness Code continues that (19:9 ): "When you reap the harvest of your land, you shall not reap the corners of your field, or gather the gleanings of your harvest. You shall not pick your vineyard bare, or gather the fallen fruit of your vineyard; you shall leave them for the poor and stranger: I am Adonai your God." This mitzvah prompted Maimonides to teach that the highest level of tzedakah is not a hand out, but a hand up - enabling the needy to act on their own behalf and so preserve their dignity. It follows that as Jews, we must support government programs that will help the poor, the unemployed and underemployed, and the dislocated worker to learn skills that will hasten their entering the job market at the highest possible level.

In Leviticus 19:13, we are commanded, "The wages of the laborer shall not remain with you through the night until the morning." It follows that we must continue our strong support for labor so that workers are not defrauded of proper wages and benefits.

Leviticus 19, verse 14: "You shall not curse the deaf, nor place a stumbling block before the blind." Certainly, we must not mock and torment the disabled, nor may we permit impediments to their full and equal participation in society. But the rabbis of the Talmud felt that this mitzvah also had far broader implications. And so they extended the notion of "blindness" to blindness to whatever is the matter at hand. One of the ways this principle must be understood concerns the purchase of hand guns in the heat, and hence the blindness of the moment. Together with the biblical injunction in Leviticus 19:16, to not stand idly by the blood of your neighbor, this impels us to place meaningful gun control legislation among our highest priorities.

Leviticus 19:23: "When you enter the land and plant any tree for food, you shall regard its fruit as forbidden. Three years it shall be forbidden for you, not to be eaten . . . I am Adonai your God." The underlying principle here is to regard with reverence all of God's creation and to recognize our human responsibility for its preservation and protection. Remember the reason for which we were created in the first place: "Adonai Elohim took the man and placed him in the garden of Eden, to till it and tend it. (Gen. 2:15)" We are here to serve as stewards of God's earth. As Jews, we must promote raising standards for auto and industrial emissions, support incentives for renewable energy, and continue to honor the spirit of kashrut by insisting that our world be cleansed of destructive pesticides, hormones and antibiotics in animal feed, and all the other chemicals that are poisoning it and us.
The reverence we Jews must show our elders is especially brought home in the Holiness Code, where the first commandment is: "You shall each revere his mother and his father (Lev. 19:3)," which is then reiterated later in the form: "You shall rise before the aged and show deference to the old; you shall fear your God: I am Adonai. (Lev. 19:32)."

I applaud Joseph Lieberman for basing his support for subsidized medication for the elderly on respect for our parents. But I would extend his logic in the realm of health care to include the great mitzvah of Bikkur Cholim, of visiting the sick. Bikkur Cholim means not only paying a social visit, but providing quality medical care as well. Historically, among the first things Jews would do upon being chartered to live in an area was to establish hospitals and insure the presence of a physician for the community. In the Amidah prayer which we recite at our every service, we affirm that God is rofei cholim, the healer of the sick. If we are to truly honor the commandment, "You shall be holy, for I Adonai am holy," we must work to bring about universal health care.

It is unconscionable that the United States is the only advanced democracy with no system of universal health care. It is time that insurance interests give way to a model of medical coverage that will extend such health care to every American, and to the "strangers in our midst" as well.

Which takes me to the commandment in Leviticus 19:34, "The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt: I am Adonai your God."
The Torah insists that our past sufferings must teach us compassion toward others who are presently suffering. And we must extend this concern beyond immigrants and resident aliens to anyone viewed by the majority as "the other." In our day and age, this must include gays and lesbians. The principles of equality must be extended to sexual orientation in every sphere of government and judicial action. I am heartened that the Central Conference of American Rabbis endorsed the decision of rabbis to officiate at same-gender ceremonies, but our Reform passion for civil rights and civil liberties must find its full expression in remedies for any form of discrimination against gays and lesbians, particularly in the realm of employment, custody, and domestic partnership. Locally, I continue to be dismayed by those who promulgate the myth of the corrupting homosexual.

Beyond the Holiness Code, we find clear mandates for policy goals throughout our sacred texts. Consider the "handwriting on our wall," the V'ahavta from Deuteronomy 6, where we are commanded to teach our children with diligence. The form of the verb "to teach" takes an intensive form here, illustrating just how central education is in our scale of values. Couple this with the great Jewish principle of human equality, and the mandate for universal quality education for all, regardless of means, is clear. What greater wisdom can there be than to offer universal early childhood education and to improve the quality of public education.

I believe that these policy goals are what is mandated by Judaism as I understand it. This means that we Jews must ever be on guard to not fall into self-serving politics. In the words of Jeremiah, "Thus said Adonai: Let not the wise man glory in his wisdom; let not the strong man glory in his strength; let not the rich man glory in his riches. But only in this should one glory: in his earnest devotion to Me. For I, Adonai, act with kindness, justice, and equity in the world; for in these I delight - declares Adonai."

Judaism as a religious system remains a messianic system. Jews, if they attend synagogue at all, find themselves saying at every service, morning, afternoon, and evening, that the great messianic vision of our people is l'takein olam b'malchut Shaddai -- to correct the world, to move the world, to change the world in the direction of the rule of God - a world where all enjoy the fruits promised in this world redeemed.

And this political agenda, though binding on all Jews, is especially incumbent upon us Reform Jews. Remember that as an international movement, Reform Judaism is known as Liberal Judaism or Progressive Judaism -- with a clear nod to the political meaning of these words.

founders of Reform Judaism dismissed the great majority of the ritual commandments as archaic, they did not dismiss the ethical commandments. Rather, that is where they placed their emphasis. They spoke of a Reform Judaism that would be the embodiment of ethical monotheism. And they worked on behalf of abolition, suffrage for women, fair labor practices, and a wide range of progressive social causes.

The fact is that government needs us. First of all, it needs us as Jews to direct it toward what is good and just. As Joseph Lieberman has said, religious "awakenings" led to such liberal milestones as the Bill of Rights in the 18th century, the abolition of slavery and various progressive social reforms in the 19th century, and the civil rights revolution of the 20th century. Moreover, our voice is needed as a necessary countervailing power to the religious right, with all its numbers, money, and organization.

As Jews, we value the social good that government may achieve. But we must also be on the watch for the great harm that government may cause. Just as Abraham challenged God concerning the destruction of Sodom and Gomorrah, and the prophet Samuel warned the early Israelites about the dangers of government, so we must offer our critique of that which is unjust and unholy.

When, as Jews, we concern ourselves with the political, we are engaging in the equivalent of the ancient rabbinic strategy of winning a world for God. And what is needed is not mere pronouncement. What is needed is direct action that is authentic and rigorous.

I look out at this great crowd of people, the largest number who come at any one time of the entire year. And it's an awe-inspiring sight. Consider the power of our community, the potential strength of this entire congregation when it acts together as it has in building a future for ourselves and our loved ones. And there is such power for positive social change that resides in our numbers as well.

I would like to think that this can also be a part of the resolve we take upon ourselves this day, a reason why we should feel such awe and holiness - because of the great power that lies within our hands l'takein olam b'malchut Shaddai -- to bring about a better world through the policy goals that should be our political priority.

In the Law Code of Maimonides (Hilkhot Teshuvah 3:4), in the section on Repentance, we are reminded that each single act we commit can tip the moral scale of the world one way or the other. Picture in your imagination that the scale of humanness in our society is evenly balanced, and that every act you perform will tip the scale in one direction or another. That is the importance Maimonides wants to impress upon us in thinking about how we want to act in the days following the Yamim Noraim. That is the consciousness that should govern our behavior as we shape America's future.

Later today, when we conclude Yom Kippur, we will say "L'shana Haba'ah Bi'Yerushalayim, Next Year in Jerusalem." With these words, we will affirm our ancient hope for the coming of a messianic age. But then, when we will return to our homes and our personal lives, we may lose sight of our tremendous collective power for good. Some of us may lapse into asking, "How can I, a single person, do anything important to help bring closer such an age? The world seems so filled with corruption, violence, inequity and indifference. What possible hope is there and what possible part can I play in bringing that time closer, I, a single Jew with so little influence on the world?"

But Maimonides gives the lie to that pessimistic belief. Each of us, as Jews and as part of this congregation have such power! Together, we can work for such a society if we will it.

There is a wonderful Hasidic tale of a traveling Rabbi who had the ability to answer every question. Never once was he wrong. Then, one day, he came to a town where thousands came to hear him. One man raised his hand. "I have the question you can't answer correctly," he said. "I have in my hand a bird. Tell me. Is this bird alive or dead?' He thought, if the rabbi says it's alive, I'll close my hand and kill the bird. If he says it's dead, I'll open my hand and let the bird live."

The Rabbi, aware of the trick behind this question, was stumped. Here was the question he couldn't answer. But then, all at once, the answer hit him. He smiled gently. Looking at the man, the rabbi said, "My dear, dear friend. You hold in your hand a bird. You ask if it's alive or dead. I can only tell you one thing. The question of life and death lies in your hands."

The world is like a fragile bird. And in the hands of each of us sitting here today is the choice of life and death. Each act we perform, each decision we make, each vote we cast for good or evil, can help tip the balance of our society, to salvation or destruction. We have to think of our lives that way, or we will perish in the abyss of pessimism and cynicism. We dare not, as Jews, ever say that what we do does not make a difference!

If, as Maimonides reminds us, we take each act seriously, if we look upon our lives with the care and concern that one simple act can change the world, can help bring about the messianic age, can lighten a darkened world, then when we return to our homes after the great sound of that final Tekiah Gedolah, we will feel more hopeful, more powerful, more able to fulfill the demand of the Aleinu prayer, l'takein olam b'malchut Shaddai -- to bring about a world redeemed. Amen.