Donniel Hartman, in his book, “Putting God Second: How to Save Religion from Itself,” tells the story of a famous Hasidic master who, walking down a street, heard the cry of a baby coming from the home of one of his students, a cry that pierced the night. He rushed into the house and saw his student enraptured in prayer, swaying in pious devotion. The rabbi went to the baby, took her in his arms, sat down, and rocked her until she fell asleep. When the student emerged from his prayers, he was surprised and saddened to see his master in his home, holding his baby. “Master,” he said, “what are you doing? Why are you here?” “I was walking when I heard crying,” he replied, “so I followed and found her alone.” “Master,” the student replied, “I was so absorbed in my prayers that I didn’t hear her.” The teacher replied, “My dear student, if praying makes one deaf to the cry of a child, there is something wrong with that prayer.”

Hartman explains that humankind’s desire to live an intense relationship with God often distracts us from the fundamental moral principles of tradition and, inadvertently, renders us morally blind. A life of faith, while presupposing moral sensitivity, also unleashes immoral impulses that flourish under the cloak of a so-called religious piety. Decency toward our neighbors must always take priority over acts of religious devotion. Faith in God should not be understood as an inspiration to worship Him, but rather to change the behavior of those who worship Him. Hartman analyzes the phenomenon and calls it “divine intoxication,” which is when the obsession with paying greater attention to the divine takes away from awareness of the human condition. He calls it “divine manipulation” when God is used to serve human selfishness. Hartman argues that believers must simultaneously be inspired by and judge the divine word and that putting our fellow human beings first is the true path to fulfilling the divine mandate.

In the Talmud itself, there are agadoth that criticize giving priority to the divine over attending to our relationships with our fellow human beings. Ketubot 62b tells the story of Rabbi Rehumi, a student at Raba’s academy in Mahuza. Rabbi Rahumi remained at the academy all year and only returned home to be with his wife on the eve of Yom Kippur. On one occasion, Rabbi Rahumi was so focused on what he was studying that he forgot to return home. His wife would wait for him at any moment, saying, “He will come soon, he will come soon.” When he didn’t arrive, she became so depressed that tears began to flow from her eyes. And at that moment, in the academy, the roof collapsed and killed Rabbi Rahumi. The message of our sages could not have been clearer or more forceful. Hartman concludes: Believers must demand that their religious traditions adhere to the highest moral values. Decency toward one’s neighbor must always precede acts of religious devotion. Devotion to God must follow responsibility toward one’s fellow human beings.

By Marcos Gojman.

Bibliography: Donniel Hartman: “Putting God Second: How to Save Religion from Itself.”