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Ask the Rabbi: December 2003

By Melanie Aron

Dear Rabbi Aron,
My question for you is: What does Judaism say about religion's role in politics? Is modern Reform different from ancient texts?
J. F.

Dear J.F., The questions you have asked are very timely. From the recent involvement of the governor and Florida Legislature in an-end-of-life issue to the decision of the Ninth Circuit Court on the inclusion of the words "under God" in the Pledge of Allegiance, I think the role of religion in public life is going to be a hot topic for some time.

Ancient Judaism did not see a division between religion and politics. Religion was about every aspect of life and the Torah's commandments cover every topic including government. According to the Torah, the civil authorities, including the king, were to be subservient to the law of God. The King was to hand write a copy of the Torah and have it with him at all times as a reminder of his limited authority. Commandments in the Torah cover topics we now consider political, like justice in the court system and social services to the poor and downtrodden.

Even after the Temple was destroyed by the Romans in the year 70 C.E., and there was no longer Jewish political independence and sovereignty, most of the world's Jews lived in segregated communities, where Jewish law still governed their lives. The Jewish community collected its own funds for services for the poor and had its own court system for religious and civil matters.

In general Jewish tradition has seen government as necessary to prevent a Hobbesian state of nature. "Pray for the welfare of the government," we learn in Pirke Avot, "for were it not for the fear it inspires, every man would devour his neighbor." But Judaism also saw a very positive function for government in providing services to the poor, schools, etc. There are rules that as soon as a community reaches a certain size they must have a poor fund, and as they grow larger, a fund for indigent brides and burials, and even larger, an elementary school. Medical care was also viewed as essential and the community was urged to reimburse local physicians for their care of the indigent.

The Reform movement arose in the early 19th century as the Jews were emancipated. The Conservative movement also arose in that context, breaking away from the Reform movement in the 1840s over issues of how much change was appropriate. Jews began to become citizens of the countries in which they lived and to participate in political life, and attitudes across the religious spectrum toward secular politics changed. One interesting byproduct of this is a 20th century Responsum of Rabbi Moshe Feinstein (Orthodox) arguing that voting and other civic participation in America is a religious duty under the principal of hakarat hatov, expressing appreciation of good that has been done towards you.

In America, separation of church and state has been seen as a major safeguard of Jewish freedom and equality. Therefore the Reform movement has joined other Jewish organizations including the Anti-Defamation League of B'nai Brith, the American Jewish Committee and the American Jewish Congress in strongly supporting the separation of church and state and opposing all efforts to legislate religion. In the 1990s this has included struggles against the introduction of school prayer, opposition to the charitable choice initiative, and continued support for choice in the area of abortion rights (this also being seen as an attempt to legislate one particular religious perspective). Currently American Jewish organizations are involved in discussions concerning the Ninth Circuit Court's decision on the Pledge of Allegiance. Some groups argue that the pledge including the words "'under God' does not proclaim nor endorse any religion," and that the words are a "form of ceremonial deism without religious meaning." Others stress concern about possible political repercussions of support for the Ninth Circuit Court's decision in the current political climate. On the other hand, historically, Jewish organizations have fought any attempts to establish religion and especially to create coercive situations with impressionable young school children.

Strong belief in the separation of church and state does not completely rule out a role for religion in the political arena. The social teachings of Judaism about justice, compassion for the poor, and identification with the oppressed and the stranger, should be brought into political life through our own efforts at Tikkun Olam. Jewish organizations including our Jewish Community Relations Councils and synagogue based Social Action committees have a responsibility to be a prophetic voice in our communities. One local project, Mitzvah Day, coming up on March 14, 2004, is an opportunity to bring Jewish social teachings to life in service to our entire community. A

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