Recognize and Rebuke

Friday October 24, 2025/ 2 Cheshvan 5786/Shabbat Noah

Hevre/Friends,

נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו ׃

Noah was a righteous man; he was blameless in his age

Commentators throughout the ages have debated Noah’s merits based on the wording of this verse. Some say he was a righteous man despite the depravity of his generation; others say he only seemed righteous in comparison to the depravity of his generation. What might read like an incidental matter of biblical exegesis takes on real significance for us today, for the discussion about the relative or absolute qualities of our leaders has dramatic consequences for our future - in Israel and here at home.

With some obvious and limited exceptions, no human being is entirely pious or entirely wicked. We each carry, as our tradition describes, both a yetzer hatov/a good inclination and a yezter hara/an evil inclination. Everyday we’re summoned to amplify the former and restrain the latter. Some excel at highlighting their virtues; others become known by their vices. Some reputations are more muddled. But when it comes to leadership, it can be morally and politically confusing when people with power do both very good and very bad things.

How ought we relate to politicians who play instrumental roles in freeing our hostages and ending the war while promoting domestic policies and procedures that are hostile, hateful, and reckless? How ought we relate to those who champion equity, justice, and social reform while refusing to denounce blatantly antisemitic and anti-Zionist declarations that undermine the safety of Jewish citizens? How ought we relate to those who bring a stabilizing vision to our chaotic times when with them comes deeply disturbing accusations of misconduct? How ought we relate to those who claim the mantle of courageous and brave defender of their state and their people but who refuse to take responsibility for endangering them in the first place?

There are several Jewish values to inform our wrestling. Hakarat Hatov/recognizing the good is the idea that we need to be able to acknowledge and appreciate the good that is done by others for us, for our people, for the world around us. The Sages also teach that a repentant sinner is on a higher spiritual level than a tzaddik who’s never sinned; that facing our limitations can lead to more expansive potential than trying to avoid our inevitable failures altogether. They further explain that our yetzer hara/evil inclination is fueled by our laudable drives for success, happiness, and safety but becomes evil when it defies their legitimate boundaries.

All of this might help explain the moral turpitude among some prominent leaders today, but it may not alleviate the confusion and conflictedness we must navigate in the weeks and months ahead. Heading into the voting booth, take these Jewish lessons with you. Let’s not succumb to the same unnatural purity tests that we often assail others for failing by labeling anyone purely evil or righteous. Rather, recognize achievement but hold dereliction accountable. Concede courage but condemn cowardice. Which lever that leads you to pull is between you and your conscience. 

Voting is not a choice; it’s an obligation of citizenship. But politics is not a zero-sum game, and our relationship to our elected officials doesn’t end when they assume office. Whoever you turn to for leadership, for your own sake and for theirs, use your power to help ensure they lead responsibly.

With continued prayers for the return of all the murdered hostages, for the bereaved and the injured, and with blessings for a Shabbat Shalom,

Dini

(Photo by Ronen Avisror)