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Sinek’s lecture was about business and political leadership. The most powerful examples, though, are directly or indirectly religious. Indeed I argued in The Great Partnership 3 what makes Abrahamic monotheism different is that it believes there is an answer to the question, why. Neither the universe nor human life is meaningless, an accident, a mere happenstance. As Freud, Einstein, and Wittgenstein all said, religious faith is faith in the meaningfulness of life.
Rarely is this shown in a more powerful light than in Va'etchanan. There is much in Judaism about what: what is permitted, what forbidden, what is sacred, what is secular. There is much, too, about how: how to learn, how to pray, how to grow in our relationship with God and with other people. There is relatively little about why.
In Va'etchanan Moses says some of the most inspiring words ever uttered about the why of Jewish existence. That is what made him the great transformational leader he was, and it has consequences for us, here, now.
To have a sense of how strange Moses’ words were, we must recall several facts. The Israelites were still in the desert. They had not yet entered the land. They had no military advantages over the nations they would have to fight. Ten of the twelve spies had argued, almost forty years before, that the mission was impossible. In a world of empires, nations and fortified cities, the Israelites must have seemed to the untutored eye defenceless, unproven, one more horde among the many who swept across Asia and Africa in ancient times. Other than their religious practices, few contemporary observers would have seen anything about them to set them apart from the Jebusites and Perizzites, Midianites and Moabites, and the other petty powers that populated that corner of the Middle East.
Yet in this week’s parsha Moses communicated an unshakeable certainty that what had happened to them would eventually change and inspire the world. Listen to his language:
Ask now about the former days, long before your time, from the day God created human beings on the earth; ask from one end of the heavens to the other. Has anything so great as this ever happened, or has anything like it ever been heard of? Has any other people heard the voice of God speaking out of fire, as you have, and lived? Has any god ever tried to take for himself one nation out of another nation by miracles, signs and wonders, by war, by a mighty hand and an outstretched arm, or by great and awesome deeds, like all the things the Lord your God did for you in Egypt before your eyes? (Deut. 4:32-34)
Moses was convinced that Jewish history was, and would remain, unique. In an age of empires, a small, defenceless group had been liberated from the greatest empire of all by a power not their own, by God Himself. That was Moses’ first point: the singularity of Jewish history as a narrative of redemption.
His second was the uniqueness of revelation:
What other nation is so great as to have their gods near them the way the Lord our God is near us whenever we pray to Him? And what other nation is so great as to have such righteous decrees and laws as this body of laws I am setting before you today? (Deut. 4:7-8)
Other nations had gods to whom they prayed and offered sacrifices. They too attributed their military successes to their deities. But no other nation saw God as their sovereign, legislator, and law-giver. Elsewhere law represented the decree of the king or, in more recent centuries, the will of the people. In Israel, uniquely, even when there was a king, he had no legislative power. Only in Israel was God seen not just as a power but as the architect of society, the orchestrator of its music of justice and mercy, liberty and dignity.
The question is why. Toward the end of the chapter, Moses gives one answer: "Because He loved your ancestors and chose their descendants after them." (Deut. 4:37). God loved Abraham, not least because Abraham loved God. And God loved Abraham’s children because they were his children and He had promised the patriarch that He would bless and protect them.
Earlier though Moses had given a different kind of answer, not incompatible with the second, but different:
See, I have taught you decrees and laws as the Lord my God commanded me … Observe them carefully, for this is your wisdom and understanding in the eyes of the nations, who will hear about all these decrees and say, "Surely this great nation is a wise and understanding people" (Deut. 4:5-6).
Why did Moses, or God, care whether or not other nations saw Israel’s laws as wise and understanding? Judaism was and is a love story between God and a particular people, often tempestuous, sometimes serene, frequently joyous, but close, intimate, even inward-looking. What has the rest of the world to do with it?
But the rest of the world does have something to do with it. Judaism was never meant for Jews alone. In his first words to Abraham, God already said, "I will bless those who bless you, and those who curse you, I will curse; through you all the families of the earth will be blessed" (Gen. 12:3). Jews were to be a source of blessing to the world.
God is the God of all humanity. In Genesis He spoke to Adam, Eve, Cain, Noah, and made a covenant with all humankind before He made one with Abraham. In Egypt, whether in Potiphar’s house, or prison, or Pharaoh’s palace, Joseph continually talked about God. He wanted the Egyptians to know that nothing he did, he did himself. He was merely an agent of the God of Israel. There is nothing here to suggest that God is indifferent to the nations of the world.
Later in the days of Moses, God said that He would perform signs and wonders so that "The Egyptians will know that I am the Lord" (Ex. 7:5). He called Jeremiah to be "a prophet to the nations." He sent Jonah to the Assyrians in Nineveh. He had Amos deliver oracles to the other nations before He sent him an oracle about Israel. In perhaps the most astonishing prophecy in Tanach, He sent Isaiah the message that a time will come when God will bless Israel’s enemies:
"The Lord Almighty will bless them, saying, ‘Blessed be Egypt My people, Assyria My handiwork, and Israel My inheritance’" (Is. 19:26).
God is concerned with all humanity. Therefore what we do as Jews makes a difference to humanity, not just in a mystical sense, but as exemplars of what it means to love and be loved by God. Other nations would look at Jews and sense that some larger power was at work in their history. As the late Milton Himmelfarb put it:
Each Jew knows how thoroughly ordinary he is; yet taken together, we seem caught up in things great and inexplicable . . . The number of Jews in the world is smaller than a small statistical error in the Chinese census. Yet we remain bigger than our numbers. Big things seem to happen around us and to us. 4
We were not called on to convert the world. We were called on to inspire the world. As the prophet Zechariah put it, a time will come when "Ten people from all languages and nations will take firm hold of one Jew by the hem of his robe and say, ‘Let us go with you, because we have heard that God is with you’" (Zech. 8:23). Our vocation is to be God’s ambassadors to the world, giving testimony through the way we live that it is possible for a small people to survive and thrive under the most adverse conditions, to construct a society of law-governed liberty for which we all bear collective responsibility, and to "act justly, love mercy, and walk humbly" 5 with our God. Va'etchanan is the mission statement of the Jewish people.
And others were and still are inspired by it. The conclusion I have drawn from a lifetime lived in the public square is that non-Jews respect Jews who respect Judaism. They find it hard to understand why Jews, in countries where there is genuine religious liberty, abandon their faith or define their identity in purely ethnic terms.
Speaking personally, I believe that the world in its current state of turbulence needs the Jewish message, which is that God calls on us to be true to our faith and a blessing to others regardless of their faith. Imagine a world in which everyone believed this. It would be a world transformed.
We are not just another ethnic minority. We are the people who predicated freedom on teaching our children to love, not hate. Ours is the faith that consecrated marriage and the family, and spoke of responsibilities long before it spoke of rights. Ours is the vision that sees alleviation of poverty as a religious task because, as Maimonides said, you cannot think exalted spiritual thoughts if you are starving or sick or homeless and alone. 6 We do these things not because we are conservative or liberal, Republicans or Democrats, but because we believe that is what God wants of us.
Much is written these days about the what and how of Judaism, but all too little about the why. Moses, in the last month of his life, taught the why. That is how the greatest of leaders inspired action from his day to ours.
If you want to change the world, start with why.
-To engage further with Rabbi Sacks’s teachings, or to sign up to his mailing list, please go to www.rabbisacks.org
Around the Shabbat Table:
1. Why does Moshe choose to explain the ‘why’ of Judaism here, at this point in the Torah?
2. If you wanted to sum up all of Judaism in a brief mission statement, what would you say?
3. Do you think Judaism and the Jewish people are making an impact on the world today? How?
4. ^ 1.https://www.youtube.com/watch?v=u4ZoJKF_VuA.
5. ^ 2.For a more detailed account, see the book based on the talk: Simon Sinek, Start with Why: How Great Leaders Inspire Everyone to Take Action. New York, Portfolio, 2009.
6. ^ 3.Jonathan Sacks, The Great Partnership: Science, Religion, and the Search for Meaning (New York: Schocken Books, 2012).
7. ^ 4.Milton Himmelfarb and Gertrude Himmelfarb. Jews and Gentiles. New York, Encounter, 2007, p. 141.
8. ^ 5.Micah 6:8.
9. ^ 6.The Guide for the Perplexed, III:27.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
