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Balkinization Symposiums: A Continuing List E-mail: Jack Balkin: jackbalkin at yahoo.com Bruce Ackerman bruce.ackerman at yale.edu Ian Ayres ian.ayres at yale.edu Corey Brettschneider corey_brettschneider at brown.edu Mary Dudziak mary.l.dudziak at emory.edu Joey Fishkin joey.fishkin at gmail.com Heather Gerken heather.gerken at yale.edu Abbe Gluck abbe.gluck at yale.edu Mark Graber mgraber at law.umaryland.edu Stephen Griffin sgriffin at tulane.edu Jonathan Hafetz jonathan.hafetz at shu.edu Jeremy Kessler jkessler at law.columbia.edu Andrew Koppelman akoppelman at law.northwestern.edu Marty Lederman msl46 at law.georgetown.edu Sanford Levinson slevinson at law.utexas.edu David Luban david.luban at gmail.com Gerard Magliocca gmaglioc at iupui.edu Jason Mazzone mazzonej at illinois.edu Linda McClain lmcclain at bu.edu John Mikhail mikhail at law.georgetown.edu Frank Pasquale pasquale.frank at gmail.com Nate Persily npersily at gmail.com Michael Stokes Paulsen michaelstokespaulsen at gmail.com Deborah Pearlstein dpearlst at yu.edu Rick Pildes rick.pildes at nyu.edu David Pozen dpozen at law.columbia.edu Richard Primus raprimus at umich.edu K. Sabeel Rahman sabeel.rahman at brooklaw.edu Alice Ristroph alice.ristroph at shu.edu Neil Siegel siegel at law.duke.edu David Super david.super at law.georgetown.edu Brian Tamanaha btamanaha at wulaw.wustl.edu Nelson Tebbe nelson.tebbe at brooklaw.edu Mark Tushnet mtushnet at law.harvard.edu Adam Winkler winkler at ucla.edu Compendium of posts on Hobby Lobby and related cases The Anti-Torture Memos: Balkinization Posts on Torture, Interrogation, Detention, War Powers, and OLC The Anti-Torture Memos (arranged by topic) Recent Posts Mixed Audiences and Responses: Thoughts on Roberta Kwall’s The Myth of the Cultural Jew
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Wednesday, August 19, 2015
Mixed Audiences and Responses: Thoughts on Roberta Kwall’s The Myth of the Cultural Jew
Sandy Levinson
For the Symposium on Roberta Kwall, The Myth of the Cultural Jew
Roberta Kwall’s The Myth of the Cultural Jew: Culture and Law in the Jewish Tradition deserves
a wide readership. But the lessons
taught by the book will differ quite substantially depending on which of two
audiences pick up the book. One might be
readers simply interested in comparative law, who correctly realize that
“Jewish law” is at least as interesting a topic of potential study as that of
any other country or institution. In all
cases, whether one is studying the United States, France, South Africa, canon law within the Roman Catholic Church, sharia
within
Islam or halacha within Judaism, most of us today would acknowledge connections between
the “internal” materials of the legal system—texts, legal decisions, etc.—and
the “external” culture within which the legal system operates. Who, after all, in 2015 does not agree with
Oliver Wendell Holmes that one must understand both “logic” and “experience”
when analyzing any given legal order—or that “experience” will ultimately dominate
“logic” with regard to explaining the survival of any legal system over
significant spans of time? And just as
one cannot understand a legal order without paying attention to the surrounding
culture, concomitantly one may well be
unable to understand the cultural surround without paying attention to the
extent to which aspects of “the law” help to shape it.
Kwall’s book, accessible
to those unfamiliar with even the basics of the halachic system, demonstrates that one cannot possibly understand Jewish law
without paying attention to broader cultural contexts. It is important to note
that these contexts very much include interaction with non-Jews, including,
most importantly, Moslems and Christians. But, frankly, I doubt that Kwall’s primary
audience, either in terms of her own intentions or the actual likelihood of who
will be buying, reading, and discussing the book, will be non-Jewish scholars
seeking to burnish their comparativist credentials. For her book is also very much directed to
her fellow Jews about the centrality of Halacha to any coherent
conception of Judaism—and beyond that, the very prospects for its survival in
the future, especially in the United States (the subject of her last
chapter). It is not simply the case that
she entreats any and all Jewish readers to pay more attention to the halachic underpinnings of their professed identity—even if, or perhaps
especially if, they define themselves as “secular Jews,” a term, I believe,
that has no analogue with regard, say, to self-identified Catholics or Mormons. And she clearly seems to believe that to be a
Jew requires at some level that one believe that “God commanded the Jews to
preserve their particularity and gave them a path to guide them in this
endeavor,” i.e., the halacha (p. 283).
Although she notes, especially in her final
chapters on Israel and the United States, respectively, that a significant
number of Jews in both countries define themselves as “non-religious” and,
indeed, “secular” in consciousness, she clearly bewails this. It is not too much to say that she regards
such data, and the social realities that they reflect, as indicating the
baleful triumph of culture over what is indeed distinctive in Judaism. As the late David Hartman (whom she cites)
argued, this involves the acceptance of a covenantal relationship with God,
even if we are condemned in effect, as Hartman himself was, to spending most of
our time wrestling with what this can actually mean given the elusiveness of
the Divine Presence.
So I am a member
of what I’m suggesting is her primary target audience, though it’s also true
that I’m interested in comparative law as well.
I certainly publicly identify myself as Jewish, and some of my scholarly
work has been very much informed by what I learned about Jewish law and
hermeneutics from David Hartman and his marvelous associates at the Shalom
Hartman Institute in Jerusalem.
However, as I elaborated in a recent essay
that I
prepared for a symposium organized by Prof. Kwall at DePaul Law School last
year on the relationship of one’s Jewish identity to one’s work as a student of
the American Constitution, my invaluable time at the Institute did not in one
whit make me any more of a “religious” Jew in terms of an internalized
commitment to the precepts of the Jewish legal system. Jewish law certainly interests me, but, at the
end of day, I feel no more bound by it than by any other foreign legal system. Indeed, from one perspective it may bind me
less, inasmuch as I do feel bound by, say, the Italian
legal system when I visit Italy or, for that matter, the Israeli legal system
when I visit that country, as I frequently do.
But that is very different from feeling any bonds to halachic Judaism (although, for reasons of etiquette, I will obey some of its
precepts when, for example, I am visiting Orthodox friends).
I am certainly fascinated by the feats of
hermeneutic derring-do by Talmudic scholars—and Prof. Kwall writes illuminating
chapters about how various halachists have responded to such issues as riding
cars to synagogues in order to attend Sabbath services at synagogues too far
away from one’s home to make walking truly feasible; the acceptance of gays and
lesbians within the Jewish community, including the ability to serve as rabbis
or to be married within religious ceremonies; the right of women even to study
Torah and participate in synagogue services by chanting from the Torah, let
alone become rabbis; and, finally, deciding who counts as a Jew at all. The latter brings up the fact that Judaism is
relentlessly matrilineal in its theory of religious descent, which raises some
obvious problems in cultures in which intermarriage is more and more
common. The Reform movement within the
United States has stated that descent can come from a Jewish father instead, at
least if the child is raised in a perceptibly “Jewish” manner with regard to
inculcation into Judaism at least as defined by Reformed Judaism. As she
notes, this view has been attacked by other branches of Judaism on the ground
that it fatally dissolves the notion of a single “Jewish people” inasmuch as
there are now distinctly disparate views as to how one gains membership within
the community. (One might compare this
to concerns expressed by Chief Justice Taney in Dred Scott about the importance of maintaining “exclusive” control over
naturalization in Congress rather than allow individual states to accept
immigrants not only as citizens of that particular state, but also, and more
importantly, as “citizens of the United States.”) Perhaps it simply illustrates my own
alienation from many of those—particularly the Orthodox—who claim a privileged
voice in defining the “community” that my own sympathies are far more with the
Reformed movement than its critics, even if this does lead to an every more
fragmented “Jewish community.”
Examples of
legal problems that take on special meaning given developments in modern
culture are, of course, endless. And one
doesn’t have to await “modernity” in order to study the interplay of religious
texts and the demands of the surrounding culture. Think only of the problem of charging
interest on loans, prohibited by both Judaism and Islam (at least with regard
to loans to co-religionists)—or the demand that debts be forgiven in “Jubilee
years” that occur every half-century. One
of the first things one learns about with regard to the deftness of rabbis in
engaging in what Mark Tushnet and others would today call “workarounds”
regarding halachic
precepts is the creation of the prosbul by Rabbi Hillel, which in effect allowed the practical negation of the Jubilee
Year precept. Similarly, one of the
lessons I learned early on at the Hartman Institute was the way that rabbis in
effect “neutralized” the Biblical authority to discipline “rebellious sons” by
execution. Indeed, capital punishment
itself was negated, in part by what someone like Justice Scalia would no doubt
regard as onerous evidentiary rules that in effect precluded conviction in capital
crimes, even though the Talmud contains ridiculously detailed discussion of
different forms of capital punishment, including stoning and burning, and
appropriate occasions for their infliction.
Still, whatever
my self-identity as a Jew, I look at the halachic system from the perspective
of the outsider, even if the fact that I am interested in at all can no doubt
be traced to my particular autobiography.
Perhaps it is relevant that I do not affirmatively believe in God,
though I am well aware of a strong tradition with Judaism that emphasizes orthopraxis, i.e., the willingness to adhere to the demands of Halacha, rather than any kind of theological orthodoxy. From this
perspective, who cares if one actually believes in God so long as one lays
tefillin every morning or observes Shabbat (neither one of
which I in fact do, however)? Even if I define myself as an
agnostic rather than an atheist, that may be only a sign of my own intellectual
lack of courage.
It therefore is the case that I cannot ascribe any
Divine aspect to whatever is set out in halacha, nor do I feel “obliged” to
follow any of the halachic precepts. Consider,
for example Deuteronomy 17: 9-10: “And
Moses and the priests the Levites spoke unto all Israel, saying: 'Keep silence,
and hear, O Israel; this day thou art become a people unto the Lord thy God. 27:10 Thou shalt therefore hearken to the voice of the Lord thy
God, and do His commandments and His statutes, which I command thee this
day.'” In no way do I find myself called
upon to “hearken” or otherwise obey the ostensible “commandments” set down. It is not that I violate each and
every one of them. I have not murdered
anyone, though not because I would otherwise have been tempted to do so in the
absence of the Sixth Commandment.
Perhaps it is more relevant that I do continue to refrain from eating
certain foods, like pork or shellfish (though I gladly mix milk with non-kosher
beef); again, this has nothing to do with a conscious desire to obey the halachic
prohibitions. (I am, obviously, what has come to be called
a “cafeteria Jew” in terms of picking and choosing among the laws of kashrut
that I pay
even minimal attention to.) If forced to
offer an account of what friends often describe as basically irrational
behavior, I talk about the powerful force of habit, going back to how I was
raised as a child in a small North Carolina town, and the degree to which food
customs are ways by which marginal communities especially create a sense of
collective identity (and, for better or worse, become defined as “the Other”)
by the wider community. One of the
reasons I love living in Texas, for example, is that the barbecue, the national
dish of Texas, is almost entirely beef, unlike North Carolina, where pork
reigns.
In defining “the
concept of law,” H.L.A. Hart paid great attention to the “internal” aspect of
law, by which people do X because the law requires
it and not, for example, because X is actually the right thing to do morally. The fact that I do not eat spareribs is consistent with halachic observance, but in fact has nothing to do with explaining why I
refrain from spareribs but not from beef ribs.
Perhaps I would have more difficulty explaining why I always participate
in (one night of) a seder or that I cancel classes on (the first day) of Rosh
Hashanah and Yom Kippur (and fast on the latter), especially given that I also
feel increasingly uncomfortable with any liturgy that is suffused with
acknowledgments of a divine sovereignty that almost literally makes no sense to
me personally.
Kwall begins her
last chapter by adverting to the title of her book: “The ‘myth of the cultural Jew’ is that one
can adhere to Judaism on just a cultural level” without recognizing that he is
simultaneously “embracing a degree of Jewish law and tradition regardless of
whether they are aware of this reality or acknowledge it” (p. 281). Here is where she most clearly throws down
her gauntlet to the Jewish readers of the book.
They are (I am), she asserts, simply kidding themselves (or myself) if
we deny that “reality” (and its ontological connection to a Divine
presence?). Well, if all I have to do is
to say that, there is some connection between my not eating
pork (or fasting on Yom Kippur) and Jewish law—it’s like trace residues of
arsenic in the drinking water—then sure, I’ll plead guilty. Fasting can clearly be traced back to
Leviticus 16:29-34 and the historical fact that that injunction “took,” as it
were, within the Jewish community in a way that the rigors of the Jubilee year year
or the duty to discipline rebellious sons did not. But I don’t think she would find such a
concession enough.
What is so
striking about the book is Kwall’s own double consciousness. She wants to remind especially Orthodox
Jewish readers of her book that they are deluding themselves if they believe
that halacha is truly a closed legal system impervious to the influence of the
surrounding culture. A noble cause, for
which she deserves full support. But the
awful truth is that almost none of the contemporary Orthodox leaders in the
United States or, even more so, in Israel, are likely to read her book because
a) she’s a woman, who b) teaches at a Catholic law school, and c) is clearly a
political progressive with regard to such issues as gender. And the fact that her book is published by
the Oxford University Press probably doesn’t help either!
So then we must
confront the second aspect of her consciousness, which is someone deeply
committed to the survival of the Jewish community as one organized around halacha, even if one recognizes, as one must, that one cannot possibly view it
as a closed system divorced from its cultural surround. As already suggested, the likely readers,
beyond those non-Jews interested in comparative law (or comparative “law and
society”), are going to be people like me, self-identified but “secular” Jews
who even if intellectually “interested” in Talmud or halacha, do not have what might be called the “Hartian” connection to it as a
truly obligatory system. There are many
fine things about this book, and I can gladly recommend it to anyone looking
for an introduction to “Jewish law.”
But with regard to what I suspect are the most deeply desired audiences
and the impact she wishes to have on them, I suspect the book will prove
unavailing. Either those most in need of
the lessons she wishes to teach will simply refuse to read it or those readers who
accept with alacrity her interconnection of halacha with culture will remain, both in their own lives and, perhaps more to
the point, in passing down their notions of “Judaism” to their children, ever
more distant from the kind of halacha-centered
Judaism that she regards as truly essential to maintaining Judaism at all.
It is also worth
noting that her arguments have implications for the status of Israel as a
“Jewish state,” a notion that makes me decidedly uncomfortable, especially when
it is adopted as a plank of American foreign policy. But if Israel is to be (some kind of) “Jewish state” then let it be the one described by
Michael Walzer in his superb new book The Paradox of Liberation: Secular Revolutions and Religious
Counterrevolutions (Yale 2015), i.e., a thoroughly secular state committed to
truly equal rights for all, including, needless to say, its Arab citizens.
Secular Zionism has always been caught between two branches of more “religious” notions of Judaism. The first is quietistic, relying on God alone to decide when the Messiah intervenes in history and brings about the sacralized “Jewish state.” The other is distinctly unquiet, being composed of contemporary religious Zionists represented most importantly in the “settler” movements who view Eretz Israel as sacred land with their task being to begin the process of redemption, at any cost and come what may. There is no reason to believe that Kwall supports either of these polar views (especially the latter, whose end point is settler Jewish terrorism that has now literally become front-page news). But one should recognize that the partisans of both views are highly skilled in citing halachic proof texts. One must decide, then, whether to try to “beat them at their own game,” by offering opposing proof texts, or instead rejecting the texts as utterly irrelevant. Why shouldn’t Israel be treated as just another state in the international system, composed sociologically of a majority that, in one way or another, defines themselves as “Jewish,” and assessed (or criticized) entirely on the basis of secular values? I find it easy to agree with Walzer that perhaps the greatest tragedy of post-Independence Israel is that the Labor Zionists who founded the state and put into place what in many ways has been a vibrant democracy totally “fail[ed] to produce a strong and coherent secular culture to go with that democracy.” That failure, repeated in India, which Walzer also analyzes at length (along with Algeria), is precisely what gave space for the non-secular to use democratic procedures to come to power. But Kwall presumably believes that it is basically impossible “to produce a strong and coherent secular culture” that would still deserve to be called distinctly “Jewish.” That simply states the fundamental dilemma rather than necessarily provides a solution. Posted 10:30 AM by Sandy Levinson [link]
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