[Avodah] [TorahWeb] Rabbi Mayer Twersky - Do Not Be Exceedingly Righteous

Wed Oct 28 17:38:59 PDT 2020

(I had to transliterate for the purposes of the digest. They are kept
in brackets. -micha)

DO NOT BE EXCEEDINGLY RIGHTEOUS (Koheles 7:16)
Rabbi Mayer Twersky

An adapted, English version of [Al Tehi Tzadiq Harbei], published 7
Cheshvan 5781 / 25 October 2020

I

For the past months within several of our communities we have been
confronted by a strange, dissonant reality.

* On the one hand, we are scrupulously observant, and yet, on the other
  hand, shockingly contemptuous of the cardinal [mitzvah] to safeguard
  life ([venishmartem me'od lenafshoseikhem]).

* As multifariously evidenced both on a collective, communal level as
  well as a personal, individual level, we are extraordinarily kind and
  compassionate. And yet, we have been acting with extreme cruelty in
  transmitting a potentially lethal virus to each other with predictably
  catastrophic consequences.

* We are committed to protecting the honor of Heaven ([kavod Shamayim])
  and yet, time and time again, our contempt for public health measures
  has greatly profaned the honor of Heaven ([chilul hasheim]).

Who would have thought that such a contradiction fraught scenario could
possibly exist? And yet, indisputably, this scenario prevails in several
of our communities.

II

Let us present and reflect upon one cause (inter alia) of this dissonant
reality. (Human behavior, like humans themselves, is complex, and we
ought to steer clear of reductionism.) "Human nature is such... that a
person emulates his fellow citizens" (Rambam, Hilchos De'os 6:1). "It is
prohibited to adopt gentile practices or emulate their ways... Rather a
Jew should stand apart from them, distinguished in his dress and conduct,
just as he stands apart in his knowledge and character, as the Torah
states, 'I have set you apart from the nations'" (ibid. Hilchos Avoda
Zara 11:1).

Throughout the millennia we have made a consistent, concerted effort to
overcome susceptibility to negative influences, thereby retaining our
singular identity and remaining a distinct, unique people. In recent
decades, however, in several of our communities we have adopted a
greatly exaggerated stance. A Weltanschauung has emerged and crystalized
which indiscriminately rejects and contemptuously dismisses the outside
world in toto. Our motivation is noble, but our actions are decidedly
ignoble. This extreme Weltanschauung with its intellectual xenophobia
embellishes the Torah's imperative of separateness. In embellishing,
we diminish, undermine, and imperil ([kol hamosif goreia]).

Contempt and hatred inevitably result in extreme, anomalous behavior
([sin'ah meqalqeles es hashurah; Rashi, Bamidbar 22:21, Sanhedrin
105b). The painful, sacrilegious, dissonant reality we have experienced
these past months results from entrenched, indiscriminate contempt and
blind, self-destructive hatred. As previously discussed, there is vital
need for discriminating, targeted rejection of outside intellectual
and cultural currents. Undoubtedly, most of contemporary society's
intellectual and cultural output is anathema and, as such, must be
blocked and rejected. Additionally, there is room for legitimate
difference of opinion regarding a small percentage of society's
intellectual output. But there is equally vital, halachic need to
"accept truth from whomever speaks it" (Rambam, introduction to Eight
Chapters). Rejection of societal culture must be discriminating because
Halachah is discriminating; while it unequivocally rejects that which is
antithetical, it unabashedly welcomes, even seeks, certain elements of
[chokhmah] even when they emanate from the outside world. Case in point:
Halachah recognizes, respects and relies upon medical knowledge and
opinion from the outside world. (See Shulchan Aruch, Orach Chaim 618:1.)

And yet, in clear, indefensible violation of Halachah, we have (in several
of our communities) throughout the pandemic ignored and rejected medical
science, its warnings and protocols. In so doing we have acted against
our own halachic principles; cruelly inflicted suffering and death upon
ourselves; and betrayed our most sacred trust of [kavod Shemayim].

This profoundly anomalous, self-contradictory, self-destructive behavior
has resulted from the toxic hatred and exaggerated, indiscriminate
contempt for the outside world.

An even more pronounced form of the self-contradiction has been
rejecting medical knowledge even when shared by Torah observant medical
health professionals who otherwise are highly respected within our
communities. All this rejection and negativity despite the fact that we
ourselves, in other medical contexts, seek the best medical treatment
available. Apparently, when the initiative is ours, we embrace medical
knowledge from the outside world. But when we perceive the initiative
as coming from the outside, our visceral contempt self-destructively
prevails.

Plagued by a mindset of contempt and suspicion, we also become especially
susceptible to misinformation, deception and falsehood cynically
propagated to contradict and erode confidence in medical knowledge and
guidelines. Our association with such primitivity and perversion adds yet
another dimension to the terrible [chilul hasheim]. In this context we
are unavoidably reminded of the measles outbreak within small segments
of some of our communities due to lack of vaccination.

III

Currently, within our aforementioned communities, there are calls for
compliance with public health protocols and guidelines. And yet the
distortion of Torah and the [chilul hasheim] continue unabated. The
reason being, that we do not attribute the need for compliance with the
Torah's zealous, proactive, preventive protection of life. Instead, we
attribute the need to comply with our desire to have Yeshivos re-open
or remain open. We thus outrageously insinuate that ours is a callous
religion r"l exclusively devoted to study, cruelly and irresponsibly
impervious to loss of life. Other voices within our communities cite the
second wave as a reason for compliance, as though Halachah only reacts to
loss of life ex post facto. Our stubborn, ongoing distortion of [Torah]
is staggering and frightening.

How long will we distort [Torah]? And how long will we continue to be
[mechalel sheim Shamayim]?

IV

The ongoing distortion of Torah and [chilul hasheim] demand from us
wide-ranging, incisive introspection. The following thought, briefly
presented, constitutes, at best, a partial beginning of this crucial
process.

The pandemic has not created deficiencies or deficits within our
Weltanschauung. It has "only" highlighted pre-existing flaws and exposed
their depth. (Thus, for example, we ought to recognize that the imbalance
and disproportionality of our approach express themselves in other,
non-medical, fundamental forms and contexts.) Accordingly, the end of
the pandemic, for which we pray, will not cure these (or other) core
religious-spiritual ills.

A religious-philosophical system which distorts [Torah] and causes
continuous [chilul hasheim] is fundamentally flawed; it can neither guide
us in our lives nor provide an educational framework for our children.
Fundamental change and correction are required as part of [teshuvah]. The
task is most formidable, but not too formidable given the devotion and
dedication which characterize our communities.

"Let us search our ways, and investigate; and return to Hashem"
(Eicha 3:40).