Social Action Within Our Walls: Smashing Jewish Idols
Like Abraham, who introduced a new model for relating to God and humankind, we continue to integrate social justice concerns into Jewish religious practice.
Provided by SocialAction.com, an on-line Jewish magazine dedicated to pursuing justice, building community, and repairing the world.The following article is reprinted with permission from SocialAction.com.
The midrash (rabbinic narrative elaboration) about Abraham smashing idols is so pervasive and well known that many Jews assume that it comes from Torah. As a story, it cuts to the core of a distinct ethical obligation Jews of all stripes feel when they act from the very center of their Jewish being to change the world. Whether our actions motivate us to work for labor and the downtrodden or peace in Israel, we activate a certain "Abraham" within to destroy the idols of prior perspectives and belief systems, and replace them with a new perspective that sheds light upon and brings us nearer to God's vision for all humankind.
In Abraham's own day, the rabbis tell us, the insights he was able to achieve were a testimony to his greatness of mind and soul. He had a way of seeing the world that earned not only God's attention but eternal devotion and respect. One legend, attributed to Rabbi Isaac, an early Jewish sage, tells the tale of a traveling man who one day sees a palace burning. He shouts, "Is the mansion without someone to look after it?!" Like the wandering man, Abraham noticed the world in a terrible condition and spoke up, only to elicit a response from God, relieved that a human partner was willing to help counter the evil of the world with the impulse to save and do good.
In each generation a new Abraham arises and makes his or her case for a new perspective on events that shatters our previously held view. The advances are discernible in politics and science; in literature and philosophy; in music, the arts, and religion.
The greatest challenge of the teachings attributed to our sages focuses not only on the propensity to smash idols in the arts or politics or music; but what do we do with the desire when it comes to changes in religious observance, especially those motivated by justice concerns? What do we do when the impulse of Abraham arises in us in the context of Jewish learning and Jewish observance? When is the impulse, like Abraham's, instructive; and when is it destructive?
Most radical changes in mainstream Jewish life have been wrought in the last two centuries. Their result has been most recently catalogued and dramatized by the accomplished journalist Samuel G. Freedman in his book, Jew vs. Jew. Beyond the title, which hints that some of the changes have created contentious splits in the Jewish body politic, Freedman argues that as various ideological models for Jewish life and expression have lost steam, the religious model of Jewish life has prevailed. While Jews have attempted a variety of modes of expression-from Zionist nationalist, to secular humanist, to labor Bundist or plain old materialist assimilationist--at the end of the day, we encounter an ever-growing need to reconnect to our Jewish religious selves, spiritualized and closer to God.