Earlier, Rabbi Shmuly Yanklowitz wrote about taxation in America and Hurricane Sandy, FEMA, and the Need for Big Government. His blog posts are featured on The Arty Semite courtesy of the Jewish Book Council and My Jewish Learning’s Author Blog Series. For more information on the series, please visit:
The great French Jewish philosopher and Talmudist Emmanuel Levinas, in his “Difficult Freedom” (pp. 176-177), taught about the power of Jewish ritual to inform and inspire our work to make the world more just, which is of paramount importance. He wrote: “The Justice rendered to the Other, my neighbor, gives me an unsurpassable proximity to God… The pious person is the just person…. For love itself demands justice and my relation with my neighbor cannot remain outside the lines which this neighbor maintains with various third parties. The third party is also my neighbor.” Thus, when we pursue justice in a Jewish way, we come closer to God. This is because “[t]he ritual law constitutes the austere law that strives to achieve justice. Only this law can recognize the face of the Other which has managed to impose an austere role on its true nature…”
This discipline found in religious life through ritual is needed in our daily lives: “The way that leads to God therefore leads … to humankind; and the way that leads to humankind draws us back to ritual discipline and self-education. Its greatness lies in daily regularity…” One cannot rely on an occasional, passive religious service, but on daily ritual. To Levinas, ritual tames man and calms the spirit: “The law is effort. The daily fidelity to the ritual gesture demands a courage that is calmer, nobler and greater than that of the warrior…. The law of the Jew is never a yoke. It carries its own joy…” Far from religion as dour, drudge-like labor, ritual is joyful labor.
Yesterday Shmuly Yanklowitz wrote about Hurricane Sandy, FEMA, and the Need for Big Government. His blog posts are featured on The Arty Semite courtesy of the Jewish Book Council and My Jewish Learning’s Author Blog Series. For more information on the series, please visit:
If one listened only to the avalanche of political ads during the recent election campaign, one might believe that Americans were being crushed under the heaviest federal tax burden ever, and that raising taxes on the wealthy (the “job creators”) was tantamount to national economic suicide. This view, bolstered by much of the record $4-6 billion raised for the Presidential and Congressional campaigns, was heavily supported by a small group of billionaires, perhaps topped by casino magnate Sheldon Adelson, who reportedly made contributions of a record $150 million himself. In total, billions of dollars were spent by people who claimed that they were forced to spend too much in federal taxes.
In reality, Americans today have the lowest federal tax burden since 1950. Historically, in the 1950s and early 1960s the economy was very healthy, and the top income tax bracket paid around 90 percent. When tax rates were dramatically reduced for the wealthiest Americans, as in the 1920s and over the last decade and a half, brief prosperity resulted, followed by a catastrophic economic crash and the greatest inequality in wealth between the very rich and the rest of the population.
Rabbi Shmuly Yanklowitz is the Founder and President of Uri L’Tzedek, the Senior Rabbi at Kehilath Israel, and is the author of “Jewish Ethics & Social Justice: A Guide for the 21st Century.” Newsweek named Rav Shmuly one of the top 50 rabbis in America. His blog posts are featured on The Arty Semite courtesy of the Jewish Book Council and My Jewish Learning’s Author Blog Series. For more information on the series, please visit:
The Rabbis teach (Ta’anit 11a) that “at a time when the community is suffering, no one should say, ‘I will go home, eat, drink, and be at peace with myself.’” To effectively aid those who are suffering, we need the cooperation and collaboration of each and every individual. We need strong individuals, effective non-profits, and committed states. However, we also need to recognize the most powerful collective body available to address the suffering. In our society, the mechanism that represents the people is the government, and it must be effective. Government does not always have to be big to be effective, but oftentimes it does, especially when responding to disasters on a large scale.
Hurricane Sandy, which struck the east coast in October 2012, was the largest Atlantic hurricane on record and the second-costliest, behind only Hurricane Katrina. At least 253 people were killed and an estimated $65.6 billion was lost due to damage and business interruption. For weeks, many in this, the wealthiest country in the world, were suddenly lacking the basic necessities of life, such as shelter, heat, power and water. The most dramatic damage occurred in southern New Jersey and the New York City metropolitan area. In New Jersey, the historic Seaside Heights roller coaster was carried out into the Atlantic Ocean, where its tangled ruins remain today. Video of the famous Jersey shore area revealed miles of destroyed boardwalks and beaches that had virtually disappeared, along with hundreds of demolished houses and boats. To the north, nearly 100 people died within a 65-mile radius of New York City as a result of Hurricane Sandy. Manhattan had never before flooded, but Hurricane Sandy’s waters were nearly 4 feet higher than the city’s 10-foot walls. Scores were killed in their homes on the coasts of Staten Island and Queens. Some ignored mandatory orders to evacuate, others were elderly and infirm, but all were victimized by a flood surge that filled houses with water within minutes, allowing no escape. Others were killed by falling branches and trees. Millions of people were without power, and received little-to-no information from their utility companies about when power might be restored. The catastrophe was reminiscent of Hurricane Katrina in 2005, and many feared a repeat of the government’s feeble response to that storm might occur again.
Earlier this week, Rabbi Shmuly Yanklowitz wrote about prayer and activism and prioritizing the vulnerable in justice. His blog posts have been featured this week on The Arty Semite courtesy of the Jewish Book Council and My Jewish Learning’s Author Blog Series. For more information on the series, please visit:
Many Jews today claim that they are “spiritual not religious,” that organized religion is not relevant, or that they would rather spend their free time alone than with others. Those who attend synagogue weekly often reserve the service, especially the sermon, for a special naptime. Others prefer a 20–person basement setting for a quick prayer service rather than a formal, large gathering at shul. Around two-thirds of Americans claim to be members of a house of worship, which is more than 25% higher than Jewish synagogue membership. Is the synagogue becoming extinct? If so, should we seek to prevent extinction?
At its worst, synagogue is rife with factionalism and small-mindedness, a place to mumble irrelevant words and snooze during an out of touch sermon, and later nosh on stale chips at kiddush while discussing the stock market and the latest gossip. Synagogues spend their limited funds on plaques, high-end scotch and a new social hall rather than on adequately paying staff and investing in learning programs. Congregants drive $50,000 cars but request assistance on the membership dues. The experience is predictable, tedious and boring. It resembles a business transaction, where one has paid membership dues for the right to services, more than a sacred obligation. The staff and board do not lead with Jewish values but act as management as if the congregation was just another business venture. The ritual is empty and the action is either inadequate or nonexistent.
Earlier this week, Rabbi Shmuly Yanklowitz wrote about prayer and activism. This week, the Amazon Kindle version of his book “Jewish Ethics & Social Justice” is only $1.99! His blog posts are being featured on The Arty Semite courtesy of the Jewish Book Council and My Jewish Learning’s Author Blog Series. For more information on the series, please visit:
In Jewish law, we are told that it is unjust to be biased and be swayed by poverty, to favor the case of the poor over the rich in a dispute. Within the realm of a formal court’s judgment this is crucial (Exodus 23: 3, 6). However, does this notion still apply today, where the disparity of wealth between the poor and the rich has become so large that the poor often can no longer properly advocate for themselves?
This notion of equality before the law is mostly a fallacy today in America, since the poor have such a serious disadvantage in the courtroom. The New York Times reported that more than 90% of criminal cases are never tried before a jury; most people charged with crimes just plead guilty, forfeiting their constitutional rights. The prosecution usually promises to give a deal to those who plead guilty and go all-out against anyone who tries to go to trial. It is simply cheaper to plead guilty than to try to pay for legal counsel.
Rabbi Shmuly Yanklowitz is the founder and president of Uri L’Tzedek. He is the author of “Jewish Ethics & Social Justice: A Guide for the 21st Century.” His blog posts are being featured this week on The Arty Semite courtesy of the Jewish Book Council and My Jewish Learning’s Author Blog Series. For more information on the series, please visit:
Our basic premise as activists is human responsibility. We, not someone else, must step up to create change in the world. To turn to others before ourselves is for cynics and critics, not change makers. What about prayer? Is it a cop out? I would suggest that prayer offers us three vital opportunities as activists: 1) Reflection and Self Awareness, 2) Reminder of Values and Recharge, and 3) Humility.
First, we know that activism can make us hot-headed, and impulses can run high. Prayer is the opportunity to check back in with our essence. Rav Kook, first Ashkenazi Chief Rabbi of Israel, explains: “Prayer is only correct when it arises from the idea that the soul is always praying. When many days or years have passed without serious prayer, toxic stones gather around one’s heart, and one feels, because of them, a certain heaviness of spirit. When one forgets the essence of one’s own soul, when one distracts his mind from attending to the innermost content of his own personal life, everything becomes confused and uncertain. The primary role of change, which at once sheds light on the darkened zone, is for the person to return to himself, to the root of his soul” (Olat HaRa’aya, 2). Prayer reminds us that we must slow down, reflect upon our actions, and become very aware of our feelings and our spiritual integrity.
In celebration of Jewish Book Month, The Arty Semite is partnering with the Jewish Education Service of North America (JESNA) and the Jewish Book Council to present “30 Days, 30 Texts,” a series of reflections by community leaders on the books that influenced their Jewish journeys. Today, Ari Weiss writes about “Nine Talmudic Readings” by Emmanuel Levinas.
I went book shopping during my first week of college in 1999. I had already bought the necessary books for my classes; my goal during this outing was to find new books and new ideas. Wandering through the aisles of the book store, I surprisingly came across a Talmud book in the philosophy section: “Nine Talmudic Readings” by Emmanuel Levinas. In 14 years of day school and yeshiva education, I had not heard of this Talmudical philosopher (or, perhaps a philosopher of Talmud). In the 10 years since, these nine postmodern readings of the Talmud have been central in thinking about the world, justice and Judaism.