Printer Friendly
SELF IMPROVEMENT LEADS TO NATIONAL IMPROVEMENT
One of the salient points of Judaism is that it treats and deals with individual Jews and their behavior while at the same time it sponsors a program for the national entity of Israel as well. In Judaism, the individual is responsible not only for personal behavior but for society as a whole. The Talmud long ago reminded that we are all guarantors one for another. Personal piety, if not extended into the social improvement of the society as a whole will be found wanting on the scale of eternal judgment. Personal piety is easier to achieve than is its exportation into societal behavior. In Yiddish there is a phrase that describes this shortcoming graphically: <i>ah tzadik in peltz</i> - a self-righteous person wrapped in his own fur coat to protect himself from the cold. Judaism searched for those who would light a fire to warm all by its heat and not for fur coat wearers, no matter how personally pious they may be in their private lives.
Yet, on the other hand, people committed to improving the public life of society must themselves be grounded in personal morality and goodness. Immoral people, no matter how talented they may be and how high in office and power they might rise, leave a sour legacy within the society they mean to serve. The rabbis in composing the blessings after the haftorah reading were careful to thank God for having provided Israel with prophets who were good people. This in contrast to other prophets outside of the Jewish world who, though possessed of great plans and gifted prose, were unscrupulous and immoral in their personal lives. Such prophets bring only sadness and disappointment to their societies. The rabbis used the example of Bilaam to illustrate this point.
Throughout Jewish history, lasting Jewish leadership was always measured by the yardstick of personal probity and decent behavior by the leader. The Talmud compliments Hillel not only for his intellectual prowess and devotion to Torah study but for his sterling character and his behavior in the general world of society. His ability to restrain anger, to encourage compromise and moderation, his welcoming of strangers and his soothing influence in a tumultuous period of Jewish history (30 BCE - 10 CE) are the hallmarks of his leadership success. His constant efforts towards his own character self-improvement proved to be the catalyst for his immense stature and influence in society generally. He was able to transform Hillel, the private individual, into a society of many Hillels that proved to be the key to Jewish societal survival at that time.
Jewish history always stressed the need for a balance between the struggle for private piety and the necessity to work to improve the general society at one and the same time. Oftentimes the demands of improving society contradict the efforts to achieve greater personal spiritual accomplishment. And the same is true the other way around as well, as the Torah does not draw a hard and fast line regarding this balance. It is clear though, that the Torah demands that both the public and private goals of improvement must be attempted. Our father Abraham supplies the role model for this venture. According to Rabbi Menachem HaMeiri (14th century Provence) Abraham influenced half of the world towards the concept of monotheism. And he accomplished this by being Abraham and struggling always for his own continued spiritual growth and character improvement. His efforts at achieving this personal greatness which he shared with his world's society, earned for him the approbation of God: "Behold, I have made you into the father of a multitude of nations!"
The month of Elul in which we now find ourselves has traditionally been the time for self-introspection and renewed commitment in Jewish life. Our society faces many difficult social and moral problems. But if charity begins at home so does societal improvement. Being better people, inculcating Jewish values and outlook into our personal lives, will accomplish more for curing our society's ills than the best intentioned piece of legislation passed in the Knesset can do. Being kinder and gentler at home will eventually make us kinder and gentler on our roads, in our markets and malls and in our public discourse. This is a goal well worth pursuing for in its achievement lies the ability to have the fairer, more equitable, Jewish democratic society that we so crave.
Berel Wein
