Secular Humanism and Torah Ethics
Speak to Bnai Yisrael and take for Me an offering. From every person as his heart moves him, take My offering.(Sefer Shemot 25:2)
The challenge of treating one another properly
Last week's parasha primarily dealt with mitzvot that regulate our interpersonal behaviors. These laws establish standards for social and commercial interactions. Included in the parasha are laws protecting those who might easily be oppressed, laws establishing civil liability for damage caused to another or to one's property, and laws that regulate loans. Overall, the message of the parasha is that we are expected to treat one another fairly, to act toward one another with compassion, and give special attention to those who are less fortunate than ourselves.
Every one of us can embrace the message of the parasha. But we also recognize that we sometimes do not conduct ourselves according to the standard exemplified by its mitzvot. In other words, we can envision how we should treat one another, but we struggle to transform that vision into a standard of behavior to which we consistently adhere. In contemporary terminology – it is easier to talk the talk, than to walk the walk. Does the Torah have some insight for us that can help us achieve the level of sensitivity and fairness toward others to which we aspire?
In order to address this issue, we will embark on a short journey.
- We will discuss the significance of the creation of the Mishcan.
- This will lead us to consider Hashem's relationship with humanity.
- Better understanding this relationship will help us appreciate the uniqueness of humanity in the creation drama.
- With this understanding, we will uncover an underlying connection between the Mishcan and the interpersonal laws in Parshat Mishpatim.
- Finally, we will arrive at our destination; we will identify a fundamental attitude that, when embraced, will support us in treating others fairly and with compassion.
- As a bonus, once we have completed this journey, we will briefly discuss the enormous gulf that separates the Torah perspective from secular humanism.
It is notable that last week's parasha is followed by Parshat Terumah. This week's parasha deals with the commandment to build the Mishcan – the Tabernacle. This Tabernacle was the transportable temple of the wilderness. During the sojourn in the wilderness, it was erected in the center of the encampment and the tribes positioned their individual camps around it in a prescribed order. Parshat Terumah seems to represent an abrupt and unexplained change of topic. The Torah has suddenly transitioned from dealing with the interpersonal to a discussion of the Tabernacle. Is there some specific relevance that Parshat Terumah has to the standards of interpersonal conduct described in the previous parasha?
And He said: For I will be with you. And this is the sign that I have sent you. When you take forth the nation from Egypt,you will serve the L-rd at this mountain. (Sefer Shemot 3:12)
The objective of the redemption: Forging a relationship between Hashem and Bnai Yisrael.
In order to address these questions, let us return to Moshe's first encounter with Hashem. This occurred when Moshe beheld the burning bush that was not consumed by the flames that burned within it. That prophecy took place in the wilderness surrounding Mount Sinai. Hashem told Moshe that after leading Bnai Yisrael out of Egypt he would return to this mountain with the nation. At this mountain, the nation would be initiated into service of Hashem.
What was the specific form of the initiation into service of Hashem? Commenting on this pasuk, Rashi explains that the reference is to Revelation. Hashem told Moshe that the nation will receive the Torah and the observance of its mitzvot will be the basis of the nation's service to Hashem. However, the midrash explains that the creation of the Mishcan and the service performed in it are also included in this initiation. In other words, Bnai Yisrael's initiation into the service of Hashem was only completed with the creation of the Mishcan and through the service performed in it.
Why did Hashem reveal to Moshe that Bnai Yisrael was destined to receive the Torah? Rashi explains, in his comments on the passage, that the redemption of the nation from Egypt was not only intended to redress the injustice of their oppression. Also, it was not only the fulfillment of an ancient promise made to Avraham. The redemption's most fundamental objective was to bring the nation to Sinai so that it should receive the Torah. In other words, the nation was redeemed so that it would enter into a relationship with Hashem.
However, as noted above, the midrash adds that Hashem was also communicating to Moshe that the nation would create the Mishcan. Why did Hashem reveal this to Moshe as he charged him to lead his people out of Egypt?
And make for Me a sanctuary and I will dwell in their midst. (Sefer Shemot 25:8)
The Mishcan embodied the objective of the redemption
The above pasuk does not describe the Mishcan as a place of worship. It describes it as embodying or representing the presence of Hashem within the nation. Through the Mishcan, the presence of Hashem would be actualized within the midst of the people. The Mishcan would represent and communicate the ongoing providence of Hashem. His cloud would hover over it; His flame would descend from the heavens and consume its sacrifices; His voice would be heard by Moshe emanating from its inner-sanctuary.
Now, we can understand Hashem's message to Moshe. He told Moshe that the nation would not only receive the Torah and through its commandments serve Hashem, but in response to their service, Hashem would dwell in the midst of the nation. The nation would exist in virtual communion with Hashem. The creation of the Mishcan fulfilled the destiny for which the nation was redeemed
And they heard the sound of Hashem, the L-rd, traveling westward in the garden. And Adam and his wife hid from before Hashem, the L-rd, among the trees of the garden. (Sefer Beresheit 3:8)
The Mishcan restored the relationship between Hashem and humanity
Rav Yosef Dov Soloveitchik Zt"l explains that another destiny was fulfilled through the creation of the Mishcan – the destiny of humanity. Midrash Lekach Tov explains that before their sin Adam and Chavah dwelled in Gan Eden – the Garden of Eden – and they experienced an intimate personal relationship with Hashem. They sinned by disobeying Hashem's commandment. After their sin, the Torah describes them hearing the steps of Hashem. Lekach Tov comments that they heard the sound of Hashem’s retreating steps as He departed from Adam and Chavah. From that moment onward, Hashem maintained His aloofness. He remained distant from humanity. The Mishcan reestablished the intimacy between Hashem and Bnai Yisrael as representative of humanity. In other words, the Mishcan restored the relationship that was intended in the creation of humankind.
We can now identify the close connection between the interpersonal laws of Parshat Mishpatim and the commandment to create the Mishcan. Humankind has a special relationship with Hashem. The Torah tells us that we are created in the likeness of our Creator. This endows every human being with a sacredness that distinguishes the human race from every other element of the created universe. It is because of this unique sacredness, that Hashem dwelled within the Gan – the Garden of Eden – and then reestablished His presence within humanity with the creation of the Mishcan. We have an intimate relationship with the Creator. As described in the Shlomo's Shir HaShirim – Song of Songs – we are each other's beloved. In other words, the creation of the Mishcan and the presence of Hashem in our midst expresses the unique sacredness of the human being.
Parshat Mishapatim describes a community in which individuals treat each other with compassion and justice. This compassion extends to the most humble member and every person, regardless of position is required to act and be treated with justice. These laws are the concrete expression of the understanding of the human being expressed by the Mishcan. Every human being is sacred. Humanity is the beloved of Hashem among whom He has elected to dwell. The Torah expects our treatment of one another to reflect the sacredness of the human being and his or her likeness to the Creator.
Secular humanism and the Torah’s perspective
In order to more fully appreciate the significance and impact of this perspective, it is useful to compare it to secular humanism. Secular humanism divorces our responsibility to act ethically from any religion foundation. It argues that human beings have the capacity to create a system of ethics that is founded upon reason and science without recourse to religious dogma or faith.
From the Humanistic perspective, the imperative to treat one another ethically is based upon utilitarian considerations. Our ethical behavior promotes the interests of the human race. However, Humanism, because of its complete rejection of religious faith, cannot escape the conclusion that the human being is no more than an evolutionary accident. The human being is the product of a blind, mindless, evolutionary process. This process has no objective or goal. No product of the process is more significant than any other. The flea and human being are of equal significance. Any perception we have of the superiority of the human race over the beast is purely subjective and without scientific basis. Therefore, the imperative for ethical treatment of animals is as compelling as the imperative to treat one another properly.
In contrast, the Torah teaches that the human being is unique and that our treatment of one another is founded upon and recognizes the sacredness of the individual. Does this distinction make a difference? Is there reason to believe that the Torah or Humanistic doctrine better promotes human welfare? History in replete with persecutions conducted in the name of religion and at the hands of those embracing Humanism. For example, The repressions of the Soviet system and the ruthless punishments meted out by its leaders – from Lenin onward – rival the worst persecutions carried out in response to religious intolerance.
Nonetheless, there is a fundamental difference between these two perspectives. Although, history provides many examples of religious intolerance, these are very often the result of the perversion or political manipulation of religious doctrine. In other words, the persecution represents a contradiction to the religion's authentic doctrine. In contrast, the Humanist recognizes only the utilitarian considerations of the human race. The individual is not significant nor is the individual endowed with unique rights and privileges. In other words, the sacrifice of the individual or a dissident group for the sake of the larger community is consistent with the Humanist ethic.
In closing, an important message for us to take from this week's parasha is that Hashem chose humanity to be the object of His love and attention. This expresses the sacredness of each and every human being. The Torah is communicating to us that we are to treat one another as sacred. We achieve this through acting toward every person fairly and with compassion.