A Letter in the Scroll

1. Jewish Identity: A Covenantal Obligation Across Generations

To be a Jew is to be a link in the chain of the generations.

Inherited faith. Judaism is fundamentally a religion of continuity, relying on each generation's commitment to pass on its faith and way of life. Being Jewish means inheriting a faith from ancestors, living it, and handing it down to future generations, forming a link in an unbroken chain. This intergenerational connection is crucial for the survival and vitality of Judaism.

Breaking chains. There are times when this chain weakens, and the continuity of Judaism can no longer be taken for granted. In such moments, questions about identity and purpose become unavoidable. These questions prompt a re-evaluation of the Jewish story and the reasons why ancestors were so determined to continue it.

Personal choice. While one cannot force their children to be Jewish, they can show them the beauty of their beliefs and way of life. By demonstrating a deep love for Judaism, parents can inspire their children to embrace their heritage and continue the journey. Ultimately, the decision to remain Jewish is a personal one, but it is one that is enriched by an understanding of the past and a vision for the future.

2. The Palace in Flames: Judaism's Call to Repair a Broken World

Faith is born not in the answer but in the question, not in harmony but in dissonance.

Radical faith. Judaism begins not with a sense of wonder at the world's existence, but with a protest against its imperfections. This "sacred discontent" arises from the contradiction between the order of creation and the chaos created by humanity. It is a call to action, to transform the world into what it ought to be.

Rejecting easy answers. Judaism rejects both the denial of God in the face of evil and the acceptance of evil as part of God's plan. Instead, it embraces the tension between the two, recognizing the reality of both God and evil. This tension fuels the Jewish commitment to tikkun olam, repairing the world.

Partnership with God. God does not simply abandon the world to its fate. Instead, He calls on humanity to join Him in the task of repairing it. This partnership is based on a covenant, a mutual agreement in which God provides guidance and humanity acts to bring about justice, peace, and compassion.

3. The Image of God: Discovering the Dignity of the Individual

So God made man in His own image; in the image of God He created him; male and female He created them.

Revolutionary concept. The idea that all human beings are created in the image of God, not just rulers or elites, was a radical departure from ancient thought. This concept established the sanctity of human life, the dignity of the individual, and the foundation for human rights. It also laid the groundwork for a free and just society.

Rejecting power. Judaism rejects the notion that power is the ultimate reality. Instead, it emphasizes the importance of moral responsibility and the ability to choose between good and evil. This freedom of choice is what distinguishes humans from other creatures and makes them capable of transforming the world.

Social and political implications. The belief in the image of God has profound social and political implications. It relativizes all social structures and paves the way for change. It challenges the idea that some individuals are inherently superior to others and affirms the equal worth of all human beings.

4. Covenantal Morality: Relationships as the Foundation of a Just Society

Relationships lie not in power but in the bond of mutuality made possible by language.

Beyond objective and subjective. Morality is not simply a matter of objective facts or subjective feelings. Instead, it is covenantal, arising from a partnership between humanity and God. This covenant is a mutual obligation, a bond created by a declaration of trust and loyalty.

Redeeming solitude. Covenants redeem the solitude of free agents, creating relationships that honor the freedom and integrity of each individual. They enable people to achieve together what they could not achieve alone, fostering a shared sense of purpose and responsibility.

Marriage as a paradigm. Marriage is the moralization of sex, and the breakdown of marriage is the beginning of the disintegration of society. It is the supreme example of a covenantal relationship, a bond of trust on which all social relationships depend. It is where love becomes law, and law becomes love.

5. Chosenness: Embracing Difference as a Path to Universal Blessing

Through you shall all the families of the earth be blessed.

Beyond tribalism and universalism. Judaism rejects both tribalism, which assumes one god for each nation, and universalism, which insists on one god for all humanity and only one way to serve Him. Instead, it embraces the idea of a universal God who loves diversity and has different ways of relating to different peoples.

Dignity of difference. God sets His image on the only creature for whom difference is a source of identity, namely man. And to exemplify this truth, He chooses Israel, the people who are called on to be different, to show that for God, difference matters.

Love the stranger. The Torah commands us to love the stranger, not because they are like us, but precisely because they are not. This is the greatest religious truth, that God loves the stranger, and that we should too.

6. From Exodus to Sinai: The Birth of a Nation Under Divine Sovereignty

You will be for Me a kingdom of priests and a holy nation.

Beyond freedom. The Exodus was only the prelude to Israel's birth as a nation. The decisive event took place at Mount Sinai, where God offered them the covenant and they accepted. It was then that they discovered that God reveals Himself in the form of laws.

Consent of the governed. The covenant was made not between one king and another but with an entire people. Before stating the terms of the covenant, God told Moses to speak to the people and determine whether or not they agreed to become a nation under the sovereignty of God.

Egalitarian politics. The idea of a kingdom every one of whose citizens is a priest, and a nation every one of whose members is holy, is unprecedented. At Sinai, God reveals Himself equally to everyone. At Israel’s founding moment, every individual is a party to the covenant and none stands higher than any other.

7. The Synagogue: A Portable Homeland and a Beacon of Hope

I have become to them a small sanctuary in the countries where they have gone.

Revolutionary institution. The synagogue was neither temple nor shrine. There were no sacrifices or votive offerings. It could be built anywhere. It was a place made holy by the simple fact that people gathered there to worship God.

Global nation. The synagogue freed Jewish spirituality from its dependence on a land, a country, a state, a holy city and a Temple with its sacrificial rites. It turned Jews from a people defined by territory into that rarest of phenomena, a global nation.

Communal center. The synagogue was also a communal center in the broadest sense, home of Jewry’s tzedek and hessed activities, a courtroom and welfare institution combined. It became the place where communal announcements were made, lawsuits were heard, and charitable funds deposited and distributed.

8. Teshuvah: Atonement Through Personal Transformation

Happy are you, O Israel. Before whom are you being cleansed and who cleanses you? Your Father who is in heaven.

Direct relationship. Now that there was no Temple and no High Priest, atonement need no longer be vicarious. The sinner could obtain forgiveness directly. All he or she needed to do was confess the sin, express remorse and resolve not to repeat it in the future.

Priestly and prophetic. The idea of teshuvah brought together the priestly and prophetic traditions into a single institution. Following the prophets it needed no sacrifice. Following the priests it was done at regular times, especially on the Day of Atonement itself.

Every Jew a priest. In atonement every Jew became a priest. The sinner could obtain forgiveness directly. All he or she needed to do was confess the sin, express remorse and resolve not to repeat it in the future.

9. The Enduring Power of Education: Knowledge as the Key to Freedom

The Jewish religion, because it was a literature-sustained religion, led to the first efforts to provide elementary education for all children in the community.

Universal literacy. The invention of the alphabet heralded, for the first time in history, the possibility of a universally literate people. No development could have been more revolutionary in extending human horizons.

No elites. The knowledge of God, preserved in texts, would then be accessible to everyone—hence, no elites. In almost every other culture, priesthood meant membership in a literate elite.

Life-long learning. The word Torah means “teaching.” God reveals Himself to mankind not in the storm, the wind, the sun, the rain, but in the voice that teaches, the words that instruct.

10. The Sabbath: A Weekly Oasis of Freedom and Equality

God blessed the seventh day and made it holy.

New institution. The Sabbath was a totally new institution in human history, and at first no one else could understand it. Every religion had its holy days. But none before had ever had a day whose holiness was expressed in the prohibition of work.

Tutorial in liberty. Shabbat is the greatest tutorial in liberty ever devised. Passover tells us how the Israelites won their freedom. Shabbat tells us how they kept it. One day in seven, Jews create a messianic society.

Public time. Shabbat is not simply a vacation, “free time,” time that is mine to dispose of as I wish. It differs from a vacation the way a park differs from a private garden. It is a world that exists only in virtue of it being shared by a community.

11. The Holocaust: Confronting the Silence and Affirming Life

Our enemies wish to make us slaves. But though they control our bodies, they do not own our souls.

Unanswered questions. Where was God at Auschwitz? Sooner or later this was the question I had to ask, because the Holocaust still casts its shadow over Jewish life. The Jewish journey from then to now, from Abraham and Sarah to our time, passes not once but many times through the valley of the shadow of death.

Principled refusal. Jewish faith is the principled refusal to accept either answer, because each would allow us to live at peace with the world, and it is morally impossible to live at peace with a world that contains an Auschwitz.

Living as Jews. If you were to ask what our response to the Holocaust should be, I would say this: Marry and have children, bring new Jewish life into the world, build schools, make communities, have faith in God who had faith in man and make sure that His voice is heard wherever evil threatens.

12. The Jewish Journey: From Ambivalence to Pride

But this is ours.

Conflicted identity. For the past century, perhaps for much longer, a deep ambivalence has cast its shadow over Jewish life. Since the First Crusade, in 1096, Jews had periodically been attacked and murdered for being Jews.

Pride over shame. The only sane response to anti-Semitism is to monitor it, fight it, but never let it affect our idea of who we are. Pride is always a healthier response than shame.

Unique contribution. It is only by being what we uniquely are that we contribute what we alone can give. It is precisely by being different, singular, in-but-not-altogether-of this time and place that Jews have so often been a distinctive voice in the Western story of the spirit and the mind.

Last updated: March 28, 2025