(Ethiopian Jews being airlifted to Israel in 1991, in Operation Solomon)
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Translation (Ein Ayah, Gemara Shabbat 67a):
You shall not copy the practices of the land of Egypt where you dwelt, or of the land of Canaan to which I am taking you; nor shall you follow their ways (וּבְחֻקֹּתֵיהֶ֖ם לֹ֥א תֵלֵֽכוּ). (Vayikra 18:3)
Abaye and Rava taught – the prohibition against following non-Jewish practices does not apply to anything which promotes healing (lit. ‘יש בו משום רפואה’).
The division of humanity into nations is not an arbitrary convention. On the contrary, it reflects deep underlying differences in the lifestyle, customs and manner of thinking of each nation. If we analyze these differences, we can divide them into two categories.
Some result from the unique inclinations and spiritual proclivities of each nation. Every nation embraces a way of living and thinking that is consistent with its spirit. It is not surprising, then, that what one nation finds suited to its nature and aspirations may be entirely repugnant to others. Terrible destruction can result when one nation attempts to integrate aspects of another nation’s identity, or has those aspects imposed on it by force.[1]Thus, it is appropriate that each nation preserve the integrity of its unique character and way of life, and not allow them to become excessively[2]diluted by outside influences.
This is an imperative for all nations, but none more so than Israel. Our national spirit emanates from the holy desire to serve as a receptacle for the Divine light in all of our affairs. This spirit encompasses our perception of G-d and the world, the individual and the collective. The Israelite spirit is broad and all-encompassing in a way that the spirit of other nations is not. And therefore, it is generally the case that practices of other cultures detract from our own lofty national aspirations.
However, not every aspect of a nation’s culture is necessarily rooted in its unique and essential spirit. Often, a nation merits (for whatever reason) to express matters that are relevant to all humanity. Granted, these deeper truths are expressed in a form (or ‘garments’) suited to that particular nation, but they concern matters that transcend national boundaries. These matters belong to the collective heritage of all mankind. A nation can be a custodian of these universal aspects of culture, but never an owner. And these aspects of culture are meant to be shared and adopted by other nations. No nation – not even Israel – needs to be concerned that adopting these practices will dilute or degrade its own unique culture.
It follows that the Jewish people can be greatly enriched by the spiritual and practical treasures gathered by other nations – even from the most morally degenerate nations, whose essence and very existence seem irrevocably opposed to us. The Jewish people are not merely capable of seeking out these matters of universal goodness, but distinctly suited for it. When universal aspects of culture are integrated into Israel, they receive the unique stamp of our holy national character.
Thus, our Sages teach that “Anything which promotes healing is not included in the prohibition against darchei ha-Emori.”
Food For Thought
Rav Dessler writes as follows in Michtav Mei’Eliyahu (Vol. 4): “Any holy influence that is to be found outside of the Land of Israel is channeled through the heavenly power (lit. שר) in charge of each nation.[3]In practical terms, this involves the traits of the particular nation and country where Jews are living. The distinct approach to serving Hashem in a given land also accords with the national characteristic in that place… The Russians have strong emotions; chassidut is the approach to serving Hashem that developed there. The Lithuanians have more subdued feelings and calculating minds; the approach to serving Hashem that developed there is the profound study of Torah and mussar. The Germans are most particular about discipline and order; there, an approach of meticulous preservation of tradition and customs took shape. Every center in the Diaspora harnessed the traits and endowments of the nation among whom they dwelt, for the pursuit of holiness.”[4]
Rabbi Berel Wein (Patterns in Jewish History, Ch. 2) addresses the same two categories as Rav Kook, but in a less mystical vein. He formulates a distinction between ‘acculturation’ (which is acceptable) and ‘assimilation’ (which is not): “Thus, from the beginnings of our becoming a people, the Jews were always affected by the processes of acculturation and assimilation. Acculturation was necessary in order to allow Jewish life to exist and even flourish in an exile dominated by non-Jewish inimical powers. Acculturation occurs regarding dress, language, secular studies, systems and methods of education, food, mannerisms and societal mores. Assimilation however reflects a deep desire to be less Jewish and to blend in completely with the surrounding environment and society. It reflects the willingness to give up Jewish particularism in favor of being a part of the general whole. Assimilation doomed and dooms Jews to eventual demographic extinction. And this is a constant pattern in Jewish history – the struggle against assimilation and disappearance while somehow Judaizing and accepting and dealing with acculturation…. Acculturation is apparently unavoidable since Jews are so small in number compared to the rest of the world’s population. But acculturation need not necessarily lead to assimilation. However, not recognizing that acculturation always occurs and pretending that nothing has changed in Jewish life and society for the past thousands of years leaves us vulnerable to an acculturation that will lead to assimilation.”
Rav Kook’s thoughts on culture are complex, and a positive stance toward ‘national spirit’ is not always present in his writings. He was particularly troubled by the aftermath of the first World War.[5]In Shemonah Kevatzim (5:267), he writes as follows: “[T]he blood-spilling nations, wanton earthly kings “make the earth shudder” (Isaiah 14:16), “the land cannot be cleansed of the bloodshed within it, but by the blood of him that shed it” (Bamidbar 35:33) and the atonement must come, a general undoing of all the cultured nations of today, with all their lies and deceit, all their evil contamination and serpentine poison. The whole culture reveling in ringing lies must vanish from the world, and in its place, a kingdom of sacred beings arising. The light of Israel will appear to establish a world of new peoples, nations “who will not murmur in vain” (Tehillim 2:1)… The spiritual and practical fabric that in its contemporary form could not stop, with all its beautiful wisdom, the great, great bloodshed, and the destruction of the world in this dreadful way, has shown itself to be putrid at the root… And so all the contemporary cultures will utterly be destroyed, and on their embers will be established a universal edifice in truth and the knowledge of God.”
Questions for Reflection and Discussion
- Rav Kook seems to suggest that the Torah prohibition against following un-Jewish practices (lit. חוקות עכו׳ם) is not based on the premise that non-Jewish culture is intrinsically bad or impure. On the contrary, it reflects the notion that every nation – not just the Jewish people – should preserve its unique character and way of life. Are you convinced? Why or why not?
- In light of Rav Kook’s insights into nationhood and culture, what do you think he would say about the notion of ‘cultural appropriation’ that is the bête noire of so-called ‘social justice warriors’?
- How can we tell whether a practice from another culture is of universal relevance or not?
- Can we apply any lessons from Rav Kook to the political crisis over immigration in Europe and the United States? (It would be facile and superficial to say that Rav Kook ‘proves’ one side right or wrong.[6]The question is whether the piece above highlights elements of truth – or untruth – in the debate.)
- What are some practices of the surrounding non-Jewish culture that you or your community have adopted?
- Rav Kook writes that the Jewish people put a uniquely holy stamp on universal practices adopted from other cultures. What do you think he means by this?
- Do you agree with Rav Kook that certain differences in culture reflect deep, intrinsic differences between nations? Why or why not?
- Is Rav Kook’s analysis really suitable for the contemporary world, in which culture is mass-produced as a means of making money? Do Lady Gaga, video games and reality TV really reflect a “unique character and way of life” or a “national spirit?”
[1]This last part about culture being imposed by force is my own addition.
[2]Note – Rav Kook is clear that cultural boundaries between nations aren’t meant to be static and impermeable. The problem is not influences of other cultures per se, only in excess.
[3]The notion that each nation has a שרappears frequently in the midrash, but is already mentioned in Perakim 10 and 11 of Daniel.
[4]In light of Rav Dessler and Rav Kook, it seems like kibutz galiyot is more than just a physical process. It represents the Jewish people coalescing and sharing with each other all of the unique tendencies and strengths that they gathered in exile.
[5]WWI created a crisis of confidence in the non-Jewish world as well. Many argue that Western Civilization still has not recovered.
[6]Unfortunately, this type of discourse is quite popular in the Orthodox community. For a discussion of this issue, see Judah Bellin’s 2013 article Tower of Babble: A review of Shmuly Yanklowitz’s ‘Jewish Ethics’. An excerpt: “Judaism certainly impels us to employ our moral sensibilities and to pursue justice. Yanklowitz’s understanding of this mandate, however, is shallow. By presuming to harmonize the Torah’s mission with the Democratic Party’s domestic agenda, Yanklowitz makes a mockery of the rigorous inquiry that sustains the Jewish tradition. Indeed, Judaism survives only if we take it seriously, if we struggle with Jewish texts, not merely quote them blithely. It is our duty to use these sources to rethink our assumptions, not simply to deploy them to confirm our pre-existing prejudices. Judaism has always recognized that the Torah’s blunt moral formulations provide scant guidance for real-world implementation. Our inability to appreciate God’s direct message means that the law cannot reside in heaven, and that it must be subject to the imperfections within the mortals who inherit it. We cannot fully translate divine will into practice, but we continue trying, for it is these strenuous attempts that give life to our ancient tradition. To Yanklowitz we have no such shortcomings. All we need be is radical.” (Note – although this example is a criticism of the left, many on Orthodoxy’s right are also guilty of similarly simplistic and shallow political discourse.)
