The topic this time is not one I would have chosen, rather one that’s been thrust upon us all: the story of a religious leader who has grossly violated the trust that his community has placed in him, and who has grossly violated the dignity and the sacred humanity of his parishioners.
There are a million different things that could be said here, and you can already find almost all of them in the Jewish blogosphere. One facet that mustn’t ever be lost or overlooked is the humiliation and outrage of the victims. Every community is obliged to be on alert for potential abusers in its midst, and to both be vigilant, and to maintain sound precautionary policies. (Please see http://www.jewishjournal.com/los_angeles/article/l.a._rabbis_seeking_to_reassure_mikveh_users_of_facilities_privacy )
But there’s another facet of this story that I want to share some thoughts about. And this has to do with the value and importance of our religious commitments. I could blame no one for reacting to this unseemly spectacle by disparaging religion generally, and Orthodox Judaism in particular. Religion generally, for the hypocrisy that regularly percolates to its loftiest levels, and Orthodox Judaism in particular for its halachik policies that potentially place women into the hands of powerful men who might take advantage of them. And in truth, both of these claims must be taken seriously. (I am working now with my colleagues in the IRF to revamp our conversion guidelines so that it is NEVER only men who hold a woman’s conversion fate in their hands. The RCA is doing the same. And it is high time for Orthodox women clergy!) Yet, as crazy as it may sound, I believe that it’s precisely times like these which reaffirm the importance of religion generally, and of one of Orthodoxy’s cultural/halachik norms in particular.
In a naïve-seeming, countercultural way, we religious folks insist that encounters with other human beings need not have, and to the greatest extent humanly possible must not have, a sexual dimension. We instead strive – religiously! – to see and perceive every person as a Divine creation, a creation whose voice God hears, and whose welfare God seeks. And when we take this religious view seriously, we do not see or perceive other human beings as objects to be used (or abused) for our pleasure, and we do not encounter them as sexual beings at all. This is Biblical religion’s great “chiddush” (revolutionary innovation). And our Orthodox “tzniut” norms, which I know we struggle with sometimes (and chuckle at sometimes), are precisely aimed at helping us maintain this quality of human encounter. And anyone who believes that “tzniut” pertains to one gender any more than the other, has entirely turned the whole thing on its head, cynically rendering it a tool of oppression.
Obviously, religious people including Orthodox rabbis, perversely fail at this religious task sometimes, must be held accountable for their crimes when they do, and deserve every ounce of the humiliation they experience when they are caught. And equally obvious, at least to me, is that the uniquely religious notion that there is an intense human-Divine relationship ,and the uniquely religious behavioral imperative to “Be Holy, for I God am holy” are our beacons in the darkness.