Self-Inspiration

By: Jonathan Seidel

From particularism to universalism and back (to then go revert back) Rabbi Sacks’ two 1/2 Jewish works in the 2000s

Rabbi Sacks had gradually transitioned from traditional aspects in his earlier works to more generalised religious argumentation later. Post-1995 was the beginning of a few dozen books in the direction of faith and religion for the next couple decades. Yet during his book a year decade run in the 2000s he published three traditionally related books, Radical Then Radical Now, To Heal A Fractured World and Future Tense. Each one turned the focus back to Judaism as the core to be discussed. 

His first Jewish book since Faith in the Future came out a year prior to Dignity of Difference and 9/11. After writing for the five years on religiosity he returned to the crux of Judaism. In an interview, he noted that he wrote the book to demonstrate the ethic of particularism. Having mentioned, he diagnosed the problem in The Politics of Hope, he argued that he had yet to properly formulate the problem. Particularism in the Jewish sense finds choosiness which comes off discriminatory. His book helped him coordinate the issue of particularity in a universalistic paradigm. He further notes, the argument of the book is the particularism of the Hebrew bible. While the parameters of the book focus on Judaism and Jewish history his own confession seems to conflict this point. His choosiness on the outlines of Jewish particularism is the Hebrew bible. The passion of yiddishkeit was baked into a confident joy. 

The second book, To Heal A Fractured World, does make inferences from the Judaic texts. Judaism is a foundation but it focuses more on Jewish morals like Faith in the Future than a total focus on Judaism as the previous book did. Jewish values in its ethical basis as a hope for globalised hope is different than a Jewish bred text. R Sacks does mention rabbinic sources but it is to demonstrate how the Jewish vision may assist. This is through the ethics of responsibility. A theme proposed by another orthodox thinker, R Walter Wurzburger. Both find the Jewish model of responsibility essential for contemporary morality. R Wurzburger insisted it within the Jewish world instead of procuring a universal guide. Both saw responsibility as a Jewish ethic to invoke. Drawing on the Jewish notions to provide a possible new way forward in a tightened world. A way faith and more so a trusted community can progress. 

R Sacks’ final Jewish book was his most underrated (especially personally). His other works have such flare and controversy. He writes uniquely than any other observant intellectual. Yet his final Jewish work (he did write weekly sermons but not systemically ordered) responded to the issues at hand. Like the Rav before him, the issue prevailing the twenty first century was responded with vigour and passion. Here he spends the book analysing the power of Judaism in the modern age. Not just its history but its prowess. How to tackle the incoming problems of intermarriage and assimilation updated. Dealing with other religions and antisemitism. What becomes of Judaism. Future Tense is his book of the Jewish future. This is a goal for the future of Judaism. What Judaism bring to the table and how it can help the future. It is more a traditional aid to inspire the Jew instead of generalised view that can accept gems from Judaism.

These works are twenty-first century responses to the changes in the rabbinate. He had matured since his early days and returned to his Jewish roots to provide a new vision. His shift to the general added nuance to his perspective. He began reacting to the philosophical particularism. Yet this realisation didn’t mesh with his traditional layout. He needed to blend this newfound knowledge with his yiddishkeit. Radical Then Radical Now brought back the Jewish focus. How to fit this into his philosophy. It is important to note that none of these were consecutive books. Unlike his early few, Radical Then Radical Now was 2000 was then succeeded by two books before To Heal A Fractured World in 2005 with another two books before Future Tense in 2009. There isn’t much binding them together and from his interview. It doesn’t seem R Sacks intended them to be over third book. It was more a coincidence and like the first book had to do with what was present in his mind. 

The interesting part, it not that he returned to the Jewish sphere and then spent all his time focused on Jewry. Instead he wrote with the topic in mind. Just as Radical Then Radical Now had to do with revitalising Jewish identity, Dignity of Difference had to do with religious extremism. His thoughts flowed and when he finished with an idea he moved on. He never lost touch with his Jewish works. Even after his final systemic Jewish work he continued publishing weekly sermons. While they didn’t hold the gravity of Future Tense, they do inspire and influence so many Jewish individuals. Instead of providing his answers he provides his insights. To some extent the latter are more impactful on raising the suspicious youth. Instead of reading the diagnosis read the enjoyable snippets. Jewish issues where seminal but to affect the Jewish community through sermonic wisdom would lead to more interest rather than his philosophical input. 

His philosophical works did lend him to realise his renewed view on yiddishkeit. He was able to demonstrate a new model for an ethical particularist Judaism through Tikkun olam. The power of the biblical model was not just the text but the Jewish commentarial tradition. R Sacks brought the generalised ideas back into Judaism. A way for Jews to be proud and utilise their tradition. A way for the modern orthodox to be proud of his Judaism without feeling slighted by liberalism. Universalism was an ethical model but R Sacks showed how that was dangerous and at times an embarrassment. Instead the bible drew on narratives: the democrats, the individual’s principles and moral code. The universal strand was not conformity but engagement. He found good and truth in other cultures to add to the global phenomenon. Instead of forcing an echo chamber people could provide their side to the equation. The Jew was one piece of the puzzle. His resgnisiblity ethos applied to humanity even if nested a specific tradition. 

All this was based in his biblical interpretation. This was his ideas from his previous generalised religious works coming to life. He had exposed the ills of multiculturalism and globalism in The Politics and of Hope and now with this particularism he could bring Judaism back to the fold. Beginning with notifying the Jew himself and elevating his own self-perception of his yiddishkeit. A mussar lesson to implement. Then he entrusted this new idea into how others may perceive the Jewish contribution. What they have to offer. The Jews have immense knowledge and they are proud of it. Lastly, he turned to the issues facing the Jewish people. You are proud and have much to offer now let’s fix those issues. Together confident and creative to salvage the decaying Jewish nation. Once he found the nexus of his philosophy of universalising particularity, he was able to foster a stronger basis for interfaith and global dialogue. It was unifying the various puzzle pieces that assisted the nation itself as well as the world become more peaceful. 

R Sacks’ return to the Jewishly targeted was after his shift in thinking. He built his own thought and modified it into identity, influence and impact. The Jew had to rectify his tradition. He is a Jew and a human without any contradiction. He can help the world at large through his tradition and ethics. His duty for all humankind. With the committed Jew reinforced he could tackle the troublesome problems plaguing his people. His new thought inflicted a charge of charm into his Jewish philosophy.