Understanding Jewish social justice in our time

JOCELYN ROME

Yanklowitz is an Open Orthodox rabbi who founded and leads the Uri L’Tzedek Orthodox social justice movement and he is the dean of Valley Beit Midrash in Scottsdale, Arizona. Newsweek (2012) listed him as one of the 50 most influential rabbis in the United States and The Forward (a Jewish American magazine) named him as one of the 50 most influential Jews of 2016.

Yanklowitz commenced his talk with a Chassidic mantra of the Ba’al Shem Tov that all spiritual growth is preconditioned on interpersonal ethics.

By so doing, he took his audience on a journey towards the actualisation of individual potential to do good for the vulnerable members among and around us. This journey synthesised Jewish sources ranging from Rav Avraham Kook, the founders of the Mussar ethical moral movement, and more modern thinkers like Rabbi Jonathan Sacks.

He then brought in a surprising sprinkling of decidedly un-Jewish sources and anecdotes from the likes of CS Lewis, William Blake, and Mother Teresa.

Yanklowitz offered fresh understandings of the teaching of the Mussar ethical school, by emphasising the imperative that before one can change the world one first has to change oneself.

This requires the simultaneous goal of realising one’s own power and ability to effect change. Cynicism about the world and the individual’s inability to change anything about it, creates a barrier to activism and helping others. The recognition that helping others provides a ladder for one’s own growth, was a key insight.   

Of particular resonance was the explanation from the famous story of Moshe looking both ways before striking the Egyptian overseer, but not seeing the “invisible” Jewish slaves. This reminded many in the audience of the imperative not to blot out the vulnerable and those who make us uncomfortable in our communities and society by making them invisible.

Answering questions about the chosen-ness of the Jewish people, Yanklowitz emphasised that being chosen is a call to effect purposeful change, and that everyone should feel privileged to feel chosen to do this.

Debunking the notion that ritual observance is a prerequisite of ethical behaviour, he reminded that ritual, specifically Jewish tradition, is both a platform and a vehicle for personal growth through social activism. 

It serves as a constant reminder of the necessary habits that will make the invisible visible.