Dina

 

It's counterintuitive to think that members of one religion might write the rules for another, but that's just what happens in Judaism. Not that Jews write laws for non-Jews,ⁱ but they obey those formulated by others – invariably non-Jews. And it's been going on for a long time. Some semblance of the law probably dates back to the time of Samuel,ⁱⁱ and it has become common practice to pray for the nation and government under which the the Jewish community lives, and to accept the law of the land.

The basic principle is dina d'malchuta dina, “the law of the land is the law.”ⁱⁱⁱ And whether the source is halakha^iv or minhag,^v we are bound by it. According to Nehemiah,^vi “Thou has set [foreign kings] over us because of our sins; … they have power over our bodies, and over our cattle, at their pleasure.” This is considered support for the view that, from a halakhic perspective, we must obey the laws of our rulers when we live under a foreign government, and we must support it. More to that point, however, are the words of Jeremiah,^vii “Seek the peace of the city whither I have caused you to be carried away captive, and pray unto the Lord for it; for in the peace thereof shall ye have peace.”

The key word, for me, is “captive.” There is an assumption that we will continue in a subservient position – one in which others have power over us. It is certainly our assumption. We envy our captors and try to be like them. Our psychology is that of the Stockholm Syndrome, and we identify with the society in which we live, attempting to assimilate into it. But, as the German-Jews learned, that strategy doesn't always work. Nor is it effective where there is a theocracy and the conversions of Jews are either not permitted, or viewed with suspicion. The Conversos^viii found that out in fifteenth century Spain.

So we have adopted other coping strategies which, to one degree or another, are intended to help us survive. One of the more revealing – indicating our feelings of inferiority and vulnerability in the societies in which we live – has been the impulse to seek invisibility and silence when we are faced with situations about which we may actually have passionate feelings. We don't advertise them. After all, “What will the goyim think? It's not so much that we care what they think. We know what that is. Antisemitism has been around for two thousand years so the message isn't particularly secret. But our main goal is that they don't think about us at all. So we try not to be noticed.^ix

In fact, we have developed the principle of maris ayin, “the view of the eye,”^x and we avoid whatever someone else may consider a negative action. We have even indulged in self-censorship so that we will not leave evidence of some idea that might be used against us – statements, for example, of what we view as the superiority of Judaism over other religions. In centuries past, our literature was scrutinized for such statements by non-Jews^xi and we were forced to remove those statements. So we often prepared our texts for such investigation by “cleaning them up” ourselves.

When we do get adventuresome, when we raise our heads a little, it is to build alliances. We espouse the goals of others and fight on their behalf. We are liberals and we are ready to take up any cause that will help someone else.^xii We are all too often more concerned about others than ourselves.^xiii And to solidify our liberalism and, in the United States, to prove our dedication to preserving the rights of all who may be the victims of prejudice, we lead the fight for social justice, for the ACLU, and for a high wall of separation between church and state, while fighting any attacks on our rights^xiv and principles such as those in the Patriot Act, tax breaks for the rich and, unfortunately, Israel. The last of these efforts – our refutation of Israel – not only disproves the idea of dual loyalty, but demonstrates our dedication to the underprivileged – in this case the oppressed Palestinians.^xv The Jews of Germany were more German than their countrymen, and we are more liberal and understanding than anyone else. So we wind up too often the leaders of efforts which result in the strengthening of terrorists, and of actions to ban attempts to provide improved security – all in the name of liberalism and justice.^xvi

The zeal to end particularism and promote “equality” and “universality,” however, is, in effect, a zeal to put an end to Judaism. What might have been one of the world's largest religions is among the smallest. Indeed, we view ourselves – and are viewed by others – as a small minority.^xvii That paradox is one of the factors that has kept Judaism alive for millennia. (Some see theological explanations as specious, so they will be omitted at this time.) The remnant who remained were passionate about maintaining the faith or their ancestors – if only to spite the non-Jews. They had been promised they would be as unmerous as the stars in the heavens, but like the stars in the heavens, the vast majority could not be seen – especially in the light of day. 

But that is not the end of the story, and it is we cannot let our successes blind us to the dangers around us. After Haman was hanged his edict remained. There was a possibility that he would achieve his end even after death. Similarly Hitler may triumph posthumously if assimilation completes the Holocaust's work. So despite internal forces aimed at keeping Judaism alive, there are extensive pressures to eliminate Israel and to take the religion out of Jewishness. Jews are tolerable only as a nation, no better than anyone else. For as a nation they can be eliminated without any taint of religious persecution.

Hillel said, “If I am only for myself, what am I?” And that is the Judaism of most Jews, as well as the byword of most non-Jews. It's fine if the descendants of Abraham, Isaac, and Jacob devote themselves to concern for others as long as they are not deluded into thinking that Judaism and Israel have any inherent value. So the thinking goes.

But before that, Hillel said “If I am not for myself, who will be?” And after that, “If not now, when?” It is incumbent on us to make sure that the assimilationists and the universalists don't triumph. According to the Bible, Judaism is to be “a light to the nations.” We must not let the nations extinguish that light.

Never again. We can write our own rules.

Next episode: “The Council Of Wise Folks” – No. I didn't say wise guys.

i     Although Jews talk about the Noachide laws – laws which we maintain non-Jews are obligated to follow – it is our belief that these were instituted by Hashem (G-D), not by the Jews themselves.

ii     About 3500 years ago.

iii    There are exceptions, however, for situations in which secular law is in direct conflict with religious law and in some other instances, but since most secular laws like the payment of taxes, or injunctions against jaywalking and speeding for example, don't involve such issues, we are obliged to follow them. Not that everyone does.

iv     Jewish religious law.

v     Custom.

vi     Translation in Soncino Press edition. Nehemiah 9:37.

vii    Also Soncino translation. Jeremiah, 29:7.

viii    “Conversos” (“the converted”) is preferable to “Marranos,” but the latter is more more frequently seen. It means “swine.” Anusim, “the coerced,” is also sometimes used.

ix     Interestingly, the view that “silence is golden” is sometimes carried to extremes. And very well. The two most famous mimes of the twentieth century, Marcel Marceau and Harpo Marx, were both Jewish.

x     That's what it means literally, but it refers to what is seen – even if it is completely permissible in Jewish or secular law – that might be misinterpreted by someone else (even someone Jewish) to our detriment. Consequently we are to avoid any action that may be misunderstood.

xi      Often former Jews seeking to justify their own apostasy.

xii     It cannot be denied, of course, that when we stand up for someone else we are also standing up for ourselves. Our defense of the rights of other minorities can be translated into a defense of our own people. As can our concern for a separation of church and state. It may be expressed as advocacy of Seventh Day Adventists, or Jehovah's Witnesses, or Mormons, but it is also self-justification and protection. Sadly, many will not do for their fellow Jews what they do for others. Their view is that if there were a G-D, He would help those who help others.

xiii    The basic assumption is that they're right and we're wrong.

xiv    “Profiling,” which is such a powerful and useful tool for self-protection, especially in Israel, is viewed as discriminatory and rejected. It's better to be sorry than safe.

xv      We ignore the oppression of the Palestinians by their own people and blame all their problems on the Israelis.

xvi     Sadly, some of the most vicious antisemites are Jewish. Their determination to help others is accompanied by a similar determination to denigrate their fellow Jews.

xvii   The Jewish concepts of definition of “Jewishness” by the religion of the mother, and of the permanence of that Jewishness, irrespective of the practices of the mother, mean that since Abraham's time the number of Jews has increased geometrically. Most converted either voluntarily or involuntarily and very few, today, identify themselves as Jews even though there must be a very large number of people who fulfill the definition set by religious law.