Looking Forward
By: Jonathan Seidel
R Sacks’ Future Tense as an "Agenda of Future Jewish Thought"
R Sacks’ in his first book argued in a chapter about future Jewish thought but in his monumental philosophical work on that agenda it differed. R Sacks’ time in the rabbinate changed his perspective providing a new perspective of Jewish thought and life.
It is important to preface that his original essay went out of print and his last Jewish philosophical book went under the radar. In none of the essays found on his philosophy was either of these cited. Only in issue on him in Library of Jewish Philosophers by Tirosh-Samuelson and Hughes did both essays appear. Most reviews ignore his earlier thought and later thought. Of his Jewish works that are quoted Radical then Radical Now and To Heal a Fractured World get recognition alongside One People. Neither Tradition in an Untraditional Age nor Future Tense receive the critical analysis they deserve. The two bookend books of Jewish philosophy somehow are ignored in the face of more religiously toned works. Those that were either intended for secular audiences or were for Jews recognise their impact on the world at large. Yet neither is targeted to Jewish tradition. Unlike the latter two which are deliberate responses to the Jewish condition. A response to the postmodern age and issues prevailing modern Jewry. These ought not be ignored but rather instead enjoyed.
The chapter of “An Agenda of Future Jewish Thought” analyses the post-enlightenment. R Sacks begins by noting that Judaism and modernity are incompatible therefore modern orthodoxy is anachronism. Yet he turns around attempting to reinvigorate the ideas of the past century. Beginning with R Hirsch and his Torah im Derech Eretz. The synthesis between the two is recognising the power of secularism in the Jewish world as well as Judaism in the secular world. A claim R Hirsch did advocate. Judaism can learn and teach to the wider audience. A task R Sacks clearly held tight and expressed persistently. The nature of the Jewish home and cohesion is beautiful though unfortunately is compelled by a shared fate. More than the national bind is the peril of hostility that forces Israeli citizens of all shapes to band together to protect one another. This has also aided Arab Israelis to find brotherly love with Jewish Israelis. By virtue the damning fate of destruction. Yet as R Sacks has argued he has focused more on his own inter-denominational rhetoric to bring all Jews together while still prioritising the halakhic foundation of orthodoxy.
R Sacks while mentioning the zionist strength in the land swerves to the diaspora obstacle of millennia though today with more freedom and less religious coercion. As anglo, he preferred to focus on diaspora Jewry and allow those residing in the land to formulate responses. The fear of assimilation in a secular society where the archaic is frowned upon and the liberty is fawned upon. With such plurality sprouting out of orthodoxy itself there is a challenge of what is the correct step. R Sacks notes the wrongheaded modernists that many orthodox claim. Both R Hirsch and R Kook while open to certain aspects were firmly opposed to much of modernity. Moderns have attempted to redefine Judaism in the face of modernity. Instead the hope for The Hirschian dictum must be revised according to R Sacks to a global level. Not just perfection not of the self but to the sociopolitical nature of reality. He recognises the use in place of halakha instead of the synthesis. The need for a revitalised narrative that proposes a way of navigating the world.
Both Arguments for the Sake of Heaven and Crisis and Covenant provide substantial historical and philosophical ideas. Yet, it would seem that a different book takes the cake for R Sack’s systemic philosophy. Not just essays but a gruelling analysis of contemporary issues and answers. After having spent a decade on generalised religion he returned to fulfil his long awaited art. A work devoted to all the problems of modernity. A work centred on Jewish issues instead of polishing a book title with separate essays. Having polished his generalised religious approach through the late 90s he approached the Jewish issues head on. Radical then Radical Now returns to the Jewish question but speaks more about Jewish identity in of itself rather than responses to issues of the day. To Heal a Fractured World is the improved version of sorts to Faith in Future. Both amply delve in Jewish ethics for the world at large and not Judaism’s challenges.
This leaves only one book relevant—Future Tense. A book often overlooked (even by myself), is written in the most honest systemic character to recognise the difficulties prevailing the day. This book is the culmination of his earlier essay. Improved on the points and message with his perspective. No longer looking for others to substantiate but applying his style and methodology to the program. This is his version of the Rav’s Lonely Man of Faith and R Shagar’s Luchot u’shivrei Luchot. More to the latter than the former, R Sacks categorically and creatively responded to the issues haunting modern/postmodern Jewry. Radical then Radical Now focuses on what is special about being Jewish, To Heal a Fractured World is what can Jews give to the world and Future Tense discusses the problems facing Judaism. Only in the latter piece does R Sacks spend time delineating the struggle of the Jew in the modern world and how she can prevail. Instead of assuming an existential or mystical perspective, he asserts a more pragmatic response.
In this work, he repeated the messaging he cultivated in the past dozen years before publishing. He bases the Jewish problem with a strong emphasis on the bible. While used by liberal Jews, R Sacks uses it to bolster the religious cause. His use of the biblical narrative and rabbinic sources furthers a unique approach. He infuses the sources to cultivate an approach to the tragedies of the day. Recognising the shift in demographics and ideology. While not implying the extreme swing to a Torah-only paradigm, R Sacks does look to the lack of wisdom today. The difficulty today is not that Torah lacks its value to the world but the lack of worldly knowledge impales a thorough honest presentation. His focus on the issues and their mutations adjust to strangle the Jew but it can be renewed and rebooted. The twenty-first century is one of strife and confusion. Judaism needs to regain its edge in the world. The power of Judaism is the faith of its tradition as it propels its education onto the world. A conversation that enables further growth and peace.
R Sacks spends most of the chapters grappling with the newfound issues whether religious extremism, newfound anti-semitism and globalisation. His answer is to respond with a universal spirit. Yet a nuanced version. A universal spirit that holds tight the particularist aspects. A quasi-libertarian model of sorts. Each side provides their own gifts to be exchanged and adorned in the shared space. He expands Judaism from its particularist tribal label to a universal phenomenon. While practiced and held sacred by Jews doesn’t decry others from learning and engaging. Judaism brings memory into a fascination as it not only recalls the old but seeks the future. A messianic aspiration to hold onto. It is the freedom to believe and to hope. He finds Jewish might in the biblical narration, in its profound ethic and inspiration. The values embroiled in the text signify an educational asset in the survival of Judaism and the salvation of the world.
Rarely, has this work graced the review of his religious philosophy. His older works or his controversial stuff stands out to many but this is far from his systemic response to the pending issues. Future Tense is the culmination and a direct assault on the problems one after another. Much of what is mentioned has been reflected upon in previous works yet here he concentrates on each issue to be resolved. Demonstrating on the heels of his previous works how the obstacles facing Jewry hurt its reputation and how it can be repaired. R Sacks recognises that Judaism is one of the faiths and one of the fates. Jews are not alone in the dark cloud of mystery. Jewish faith is a generational tradition that continues to strive for its continuity blending its conviction. Jews have always put themselves out there and were quickly rejected. Jews may be pessimistic but not cynical to refrain engagement. Jewish faith is a spark for revamping the derailment of the contemporary disasters overwhelming society.
His final thoughts of this magnum opus are implicit in the final chapter of the same name. It all comes full circle at the end. The entire point diverts considerably from his earlier work. The subsequent works The Great Partnership, Not in God’s Name and Morality all return to generalised religion. He did publish more on the weekly parsha but such ideas fail to annunciate and confront the issues as Future Tense does. Those sermons are for inspiration, this is for education. In the list of Jewish thinkers, few accord the Jewish world vis a vis the world at large. For most Jewish thinkers it was a defence of religiosity against other religions or secularism. The defences sprung in the power of philosophy to nominate Judaism. R Sacks uniquely engages the world on a more sociological level. His work responds to the decay and how to reinvigorate. In agreement with his predecessors, he proposes the Jewish speciality but not for Jews but for the world. R Shagar responded to the age but to the Jewish world while R Sacks looks to the global world. The trajectory proposes more Jewish ideas to others rather than to Jews alone.
There seems to be a hint of liberality in his approach. The universalist Judaic gift finds company amongst liberal Jewish thinking that promises changing the world. This is done through Tikkun olam. The first chapter brought mentions this theme multiple times. Yet Future Tense admittedly in the final chapter makes no such reference nor characterisation. R Sacks believes in fixing the world but not in the liberalised nor mystic association. The thrust is asserting the ample measure of freedom. The biblical narrative speaks of freedom in the aspiration of a long awaited goal. God promises Abraham about slavery and redemption centuries early. Even the enslaved people are promised before any plague is sent. Judaism is of the future since that is its essence in contrast to greek and western ideals. R Sacks’ model is not to conform to the western hope of ideals amidst the greco-roman jargon but under the guise of the Jewish tradition. It is the educational output rather than the inspirational motor that can aid the world at large.
The brilliance of Future Tense, is the comparative between Judaism and the world. To some degree it comes off as a defence demonstrating the Jewish superiority over greek ideas—though different may be a fairer term—and analysing the obstacles that need a Jewish engagement. In doing so it leads R Sacks to a fulfilling conclusion of his decade and half work. His focus on generalised religious ideas was not for naught as they are impregnated in a thorough response. It is not only religion itself but Judaism that can assist. Here are a set of Jewish values visualised in the biblical narration that can reshape the perspective. Judaism’s messianic message as interpreted by the prophets is an awaited hope. The biblical stories are only half the answer as the Jewish hermeneutics and tradition that further construe the values necessary. Whether it be Sukkot or Tzitzit, Jewish law fashions the deed emitting the values underscored by the living people. The Jewish commitment to a better world is not some nice idea but a central facet of Jewish identity and has always been. No matter how “Jewish” they were they embodied the Jewish spirit.
Leading to the central piece of R Sacks’ ideals. Instead of defending Judaism, he is defending the world. He wrote a monopoly of books before Future Tense and afterwards that demonstrated the power of religion on the global society. How can religion assist. This book is about how Judaism can assist. Not a defence of Judaism but a defence of the world. A Jewish defence of the global society. The chapters leading to the final chapter of the same name, is a chronological exercise for Jews to reimagine their Judaism. Judaism is too important to let go. It has so much to offer and must be rekindled. Yet even those recently inspired have sunk from their global obligation. R Sacks' pessimism is inherently the consistent failures. Every time Jews stick their necks out they are cut by the guillotine. Betrayed so quickly. It is the Jewish tradition from the biblical record through its modern expression. The entirety of Jewish experience is trials and tribulations. This has imbued the Jew with immense resolve and empowered the Jew to overcome the harshest of obstacles. The modern age is no different. The wisdom can be taught for all. Jews need to offer.
R Sack’s answer to the troublesome times is a reinvigorated Judaism open to dialogue globally and educate their wisdom. Agree or disagree with his approach it is incredibly unique. By balancing the liberal hope for moral progress and religious sensitivity for traditional obedience, he formulates a particularist haven highlighting the values and ideals that tradition can teach to process the universalist world. To maintain the tribal sphere for the sake of divergent communitarianism. A group of merchants trading between the two. Just as nations coexist, differ and exchange. So too traditions and cultures can coexist differ and exchange. The answer for the Jew is to validate his Judaism and give that to the world rather subduing his identity for the world.
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