I believe that pulpit rabbis have an obligation to frame issues of the day in a moral lens even when truth can be found on either side of an issue. Between a healthy respect for a separation between Church and State, a fear of alienating either the Left or the Right in congregations, and genuine humility (after all, he or she does not have all the answers), a rabbi could be left with little to say about the most important events. Some people like it this way; “rabbi you should stick to issues of spirituality.”
Rabbi Heschel responded to the silence of religion in the face of moral need. He said, “If the prophets were alive, they would already be sent to jail by [people who hold this position]. Because the prophets mixed into social-political issues. And, frankly, I would say that God seems to be a non-religious person, because, if you read the worlds of God in the Bible, He always mixes in politics and in social issues.”
Says the Jew to herself, “On the one hand.” And she replies to herself, “Yes, but on the other hand.” Such equivocation is cultivated by the Jewish debate-style of learning, but it is not always laudable. Sometimes its dangerous.
It once happened that that an aggrieved Jew told Caesar to send the Jews a goat to sacrifice at the Temple, a goat that would seem perfectly fine by Roman standards, but that the Jews would find blemished, unfit as a holy offering at the ancient Temple. The Rabbis wanted to offer it, despite its disqualifying blemish, to preserve good relations with the Romans.
Rabbi Zekharya ben Avkolus said to them, “People will then think that blemished animals may be offered upon the altar.”
The rabbis then considered killing the person who brought the animal, so that he could not go and tell the Romans that the Jews did not offer the sacrifice.
Rabbi Zekharya ben Avkolus said, “We can’t kill that one person, even to save the rest of the people. People will say that anyone who places a blemish in a sacrifice should be killed.”