Many people feel the need to be noticed. They dye their hair neon green, or they wear immodest clothing, or they say things that are intended to shock. They will do anything to keep the limelight focused on themselves: they will tell a stream of jokes, they will speak without listening to others, they will take “selfies” and send them to anyone and everyone they can think of. The message they convey is: NOTICE ME.
Angel for Shabbat
True religious leadership is not manifested in seeking power or control, nor in seeking honor or public accolades. Just the opposite! A genuine religious leader, like Moses, must exemplify humility and self-sacrifice.
When people—individually, communally, nationally—have disagreements, they can engage in serious discussion and dialogue even if the parties are critical of each other’s positions. But when people—individually, communally, nationally—are contemptuous of the other side, then the basis for discussion, debate and reconciliation is undermined. The contemptuous party or parties see themselves as being superior; they are above discussion or criticism; their opponents are discredited and dehumanized.
When teaching the words of our Sages, we need to have the literary tact to know how they used language. If we teach hyperbolic statements as being literally true, then we not only misconstrue the teachings of our Sages, but we unwittingly mislead our students into believing problematic things. As they grow older and wiser, they may say to themselves: if our Rebbis were mistaken on this, perhaps they were mistaken on many other matters.
There are two basic paths to the Almighty: Torah and Nature. These are not mutually exclusive paths, but are complementary. When we study Torah, we study the word of God. When we experience the beauties of nature, we confront the awesome creations of God. A proper religious worldview entails proper appreciation of both Torah and Nature, and sees the ultimate harmony and unity of both.
Economists speak of the “principle of revealed preferences.” This principle teaches that we can better predict what people will do based on their current behavior patterns rather than on what they say they will do. People most accurately reveal their real selves by their deeds, not by what they espouse.
I recently met with a friend who is a very successful entrepreneur who deals with top people at leading high-tech companies such as Microsoft, Google and Amazon. He told me that when these companies look to hire new employees, they especially value applicants with entrepreneurial experience—even if these applicants had run their own businesses and failed
When the Israelites gathered around Mount Sinai to experience the awesome Revelation of God, each of them heard the same words—but in different ways! The Midrash teaches (Shemot Rabba 29:1) that God spoke “bekoho shel kol ehad ve-ehad,” according to the individual abilities of each listener. The universal message of Torah was made direct and personal.
By Rabbi Marc D. Angel
“And you shall love your neighbor as yourself,” (Vayikra 19:18).
Rabbi Akiva considered this verse to be a great principle of the Torah. Indeed, it is widely considered to be the “golden rule” that is at the root of human morality and civilization.
The only problem is: is it really possible to love one’s neighbor as oneself? In some special cases, the answer is yes. But in many cases, it would seem to be unlikely, if not impossible, to love others as oneself—especially if they are unlovable!
Orthodoxy needs to foster the love of truth. It must be alive to different intellectual currents, and receptive to open discussion. How do we, as a modern Orthodox community, combat the tendency toward blind authoritarianism and obscurantism?