Purim and Social Justice

Sixty years ago, in March 1965, Rabbi Saul Berman was arrested after participating in the Selma civil rights marches, which were a pivotal moment in the struggle for voting rights for the African-American community. As a young Orthodox rabbi, he joined a larger interfaith group of clergy who answered Dr. Martin Luther King Jr.’s call to join the movement for racial justice.

During the time he spent in jail following his arrest, Rabbi Berman found himself in an unusual but meaningful situation—he was arrested on Ta’anit Esther, and that night he was able to read Megillat Esther while incarcerated. This was particularly significant because Purim commemorates the survival of the Jewish people against oppression. The reading of the Book of Esther under those very trying circumstances served as a powerful symbol of resistance against injustice and a demonstration of faith in righteousness.

Rabbi Berman’s participation in the civil rights movement underscored the deep moral and ethical concerns that many in the Orthodox Jewish community at the time felt in supporting the cause of racial equality in America.

Today, social justice in the Orthodox community seems to have taken a back seat to other causes, such as the fight against antisemitism and the support for Israel. To a certain extent, this is understandable – and even laudable – especially in the post-October 7^th world in which we are living. However, we shouldn’t forget that our Torah also requires us to be concerned with other social justice issues … supporting those in poverty …  combatting racism, sexism, and all forms of hate and bigotry … and advocating for human rights and a more ethical society.

I spoke with Rabbi Shmuly Yanklowitz, the founder and president of Uri l’Tzedek, an Orthodox social justice organization guided by Torah values and dedicated to combating suffering and oppression, about the current environment.

“We have seen the Orthodox community make a rapid move to the far-right and become more insular and politically concerned almost solely with Israel and domestic antisemitism,” said Rabbi Yanklowitz. “We believe God’s gift of Torah m’Sinai requires a far more nuanced approach than assimilating into partisan politics. Thankfully, we are seeing some Orthodox Jews reach out to us, urgently wanting to respond to the attacks on vulnerable communities. But most are either silent due to indifference, confusion, or fear.”

Yanklowitz also feels that Orthodox rabbis are afraid to speak out on behalf of vulnerable populations because they have donors in the community who support the far-right. “Rabbis have told me they must stay silent as they are terrified to lose their jobs in these hyper-politicalized times. Other Orthodox rabbis don’t have their hands tied but have simply assimilated, along with other segments of their communities, into the evangelical Christian agenda, just as many liberal rabbis assimilated into a left-wing Protestant agenda.”

While Rabbi Yanklowitz makes some valid points, I don’t think all is that gloomy vis a vis the Orthodox community’s commitment to social justice. While traditionally more insular than other Jewish denominations when it comes to activism, many Orthodox individuals and organizations regularly fight for justice in ways aligned with Jewish values.

For example, the Aleph Institute is focused on prison reform and advocates for the fair treatment of incarcerated individuals, especially in cases where sentences are disproportionately harsh. HIAS, which was originally created to help Jewish refugees, has engaged the Orthodox community in supporting refugees and asylum seekers. Several Orthodox communities have recently absorbed Ukrainian refugees, too.

In terms of racial justice and civil rights, there were some Orthodox leaders and organizations that expressed solidarity with the African-American community in its fight against racial injustice in 2020, after the death of George Floyd. (Wouldn’t it be nice if we received similar support by members of this community in our current fight against antisemitism … unfortunately, that support seems mostly going to the Palestinian cause.)

As to disability rights, Yachad and the Friendship Circle have been wonderful supporters of individuals with disabilities and have promoted inclusion within Jewish communities.

In terms of humanitarian aid, many Orthodox organizations were at the forefront of relief efforts after Hurricane Katrina and other natural disasters that have occurred in the United States … and today Hatzalah and other medical organizations are supporting humanitarian aid not only in Israel but in Gaza as well.

At Yeshiva University, Rabbi Jeremy Wieder has not been afraid to speak out on social justice issues when he feels it is appropriate. And Rabbi Avi Weiss continues to be a voice of conscience when it comes to these matters.

Still, it’s disheartening to see so many people in the Orthodox community hyper-focused on Israel and antisemitism, proudly saying they don’t care about other issues affecting our country, so long as America strongly supports Israel and defends the rights of the Jewish community. I was taught that being a Torah-observant Jew means that you have an ethical responsibility to help create a just world.  Unfortunately, I see fewer and fewer of the folks in our Orthodox community committed to this mission.

Last week we celebrated Purim, and Megillat Esther offers several profound lessons about social justice, advocacy, and moral responsibility.

First, the Purim story teaches us to stand up against oppression. After Haman’s decree to exterminate the Jewish people, Mordechai and Esther take action, demonstrating that we all have a duty to challenge injustice, even if it might be dangerous to us.

Second, the Purim story teaches us to use our privileges for good. Mordechai tells Esther, “Who knows whether it was for this very moment that you attained royalty?” We learn that those who are in a position of influence have a duty to advocate for justice.

Third, the Purim story teaches us that salvation comes from human courage and strategic action, not just from God’s miracles. We should not simply wait for divine intervention; we must actively work to make things better.

Fourth, the Purim story is about baseless hatred, and the Jewish community’s response was strengthening its identity. This is an important lesson for today, as we look to combat antisemitism and other forms of racism and bigotry in our society.

Fifth, one of the major mitzvot of Purim is giving charity to the poor. This emphasizes the value of generosity and supporting those who are less fortunate than us.

And finally, the Purim story is a joyful holiday. Injustice seeks to crush the human spirit, but communal joy is itself a form of resistance against oppression.

Purim’s lessons are timeless: Stand up for what’s right, use your voice for the voiceless, unite in the face of injustice, and ensure that joy and kindness prevail over hatred and cruelty.