An Objective Truth
Elie Wiesel receiving a blessing from the Rebbe
Elie Wiesel, an author, Nobel Prize laureate, and renowned Holocaust survivor, once recounted his visit to Brooklyn in the early '60s to meet with the Rebbe, M.M. Schneerson.
Wiesel posed a poignant question to the Rebbe, asking, "How can you believe in G-d after Auschwitz?" The Rebbe responded by looking at him in silence, his hands resting on the table. After a moment, he shed a tear and softly replied, "In whom do you expect me to believe after Auschwitz? In man?"
The appalling massacres on Simchat Torah, October 7th, and the subsequent global response, or lack thereof, have deeply affected us all. It raises the question of how such barbaric evil persists in a modern civilized world. Furthermore, how can seemingly sophisticated institutions, professors, and Ivy League students support mass murder and call for the genocide of the Jewish people? What steps can we take to redirect society and educate our youth to ensure a stable and moral future?
The answer lies in the profound message of the Ten Commandments discussed in this week's Torah portion, Yitro.
The first five commandments inscribed on the initial tablets address our relationship with G-d:
I am the Lord your G-d.
You shall have no other gods before Me.
You shall not take the name of the Lord your G-d in vain.
Remember the Sabbath Day, to keep it holy.
Honor your father and mother, so that your days may be long upon the land which the Lord your G-d gives you.
Conversely, the next five commandments on the second tablet concern our relationship with fellow human beings:
You shall not murder.
You shall not commit adultery.
You shall not kidnap.
You shall not bear false witness against your neighbor.
You shall not covet your neighbor's house; you shall not covet your neighbor's wife, his manservant, his maidservant, his ox, his donkey, nor anything that is your neighbor's.
We can understand why the Torah instructs us concerning the first set of Tablets, which express our connection to G-d. However, why does the Torah need to instruct us regarding the second set of five that pertains to our relationship with our fellow beings? They appear to be quite straightforward and logical to the human mind.
While these guidelines may seem logical, a person's perspectives and behavior are strongly influenced by their environment, education, and disposition. What may appear obvious and logical to one person may not necessarily be the case for another.
Individually, we cannot be certain that we will always exhibit good behavior. We require an objective standard to govern our conduct. Despite having the best intentions, a person may, in practice, harm others severely.
The juxtaposition of these two sets of laws teaches us that they are interconnected and dependent on one another. Our behavior toward others must be grounded in our belief in G-d, providing objective standards of justice and goodness. At the same time, our belief in G-d must lead us to lead moral lives and treat others with respect and dignity.
Throughout history, there were many attempts to separate the two sets of commandments.
One group, consisting of philosophers and thinkers from the Age of Reason, believed in the possibility of moral behavior without the need for religion. However, the Holocaust shattered this faith in human progress based solely on reason, revealing the horrors committed by a seemingly cultured and educated society. Today, once again, we are witnessing the unfortunate results when we fail to teach our youth how to objectively differentiate between evil and good based on Divine morals and ethics.
Another group comprised various religions that prioritized belief in their version of god over the prohibition against murder or morality. This warped interpretation led to the justification of violence against perceived "infidels," undermining the sanctity of human life.
Faith, without a commitment to the sanctity of every human life, distorts the purpose of faith. Deleting "You shall not murder" from religion severs the connection to "I am the Lord your G-d." Believing in G-d means honoring the life of every person created in the image of G-d.
If our commitment to decency lacks a divine mandate, there is no guarantee that our actions won't be influenced by self-interest. Removing G-d from the equation can lead even the most cultured society to commit mass murder. When the awareness of "I am God, your God" governs our lives, we can overcome any obstacle in the pursuit of goodness and truth.
Our faith should lead us to live morally, dealing with others honestly and respectfully. The Torah guides not only spiritual development but also our business dealings, the development of interpersonal relationships and our family life.
We are grateful to live in a country that was founded on the principles of belief in G-d and the sanctity of life. As declared in the Declaration of Independence: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.”
Our government has a long tradition of explicit affirmation of faith in G‑d, as is evidenced on our currency, upon which is printed the words "In G‑d We Trust." Similarly, Congress opens each session with a prayer to the Almighty.
The Rebbe advocated strongly that both private and public schools of all denominations should include a “Moment of Silence” in their daily schedule.
A "Moment of Silence" is a brief period of reflection or meditation at the beginning of each school day.
"[A] person has the ability to influence his surroundings, extending eventually to the country and to the whole world, making the world a stable, productive place," the Rebbe explained in a 1984 talk given for his 82nd birthday. " ...This begins with the proper education of the youth, as written: 'Educate a youth according to his way so that when he grows older he will not depart from it.' The only way to educate the youth in the ideals of justice and righteousness is not through instilling fear of the police (for then one can think he will outwit the police), but by instilling faith in the Creator and Ruler of the world—that there is 'an Eye that sees and Ear that hears.' ”
Since the mid-1980s, this initiative has gained adherents in the U.S. and beyond as many schools, public and private, have begun to start their days with a moment of silence and reflection.
The “Moment of Silence” is currently mandated for public schools in 14 states and encouraged (but not required) in another 25. The children who participate in this program reap the benefit of an injection of meaning at the start of the school day.
Let us take a moment each day to reflect and meditate on our Divine purpose in life and bring more meaning into our lives and our workplace. Let us encourage our friends, neighbors, elected officials, and faculty of our educational systems to teach our youth to lead productive and purposeful lives based on Divine morals and values.
Our Sages point to Mashiach and the Redemption as the ultimate purpose for the creation of the world. For G‑d created the world in order that He should have “a dwelling place among mortals,” and this goal will be realized in the Era of the Redemption when all nations will come to serve G-d. Through our collected efforts, we will usher in a time of peace and prosperity for all nations on earth with the coming of Redemption!
