The Two Models of Preserving a Value System
Every value system—whether religious, ideological, or cultural—can survive in only one of two ways: either it is imposed by the state, or it is sustained by a cohesive and separate community. Without one of these mechanisms, any ideology, no matter how profound or compelling, will eventually fade under external pressures.
State-enforced value systems rely on physical borders and military strength to uphold their ideals. History demonstrates that state enforcement is inherently fragile. If the state weakens, is conquered by a foreign power, or becomes multicultural, the ideology it once upheld becomes vulnerable. Once the political framework collapses, the ideology it sustained collapses alongside it.
Therefore, the self-regulating communal model is far more resilient. A community that is internally cohesive, self-sustaining, and culturally distinct can preserve its values even without political power. Unlike a state, a community is not dependent on borders—it can exist anywhere and still maintain its unique way of life. It builds a culture that does not require political or military dominance for survival.
The Jewish Model: Identity Before Law
The ultimate ideal of Jewish existence is a nation dwelling in its land, governed entirely by the Torah, led by a king from the House of David, with the Sanhedrin (Rabbinical court) administering law and justice according to divine truth. This vision—a fully theocratic society in the Land of Israel—is the culmination of the Jewish mission, where national identity and religious observance merge seamlessly, shaping every aspect of life according to the will of Hashem (God). This is the ideal Jewish society promised in prophecy and yearned for in our prayers.
However, Hashem knew that the Jewish people would not always maintain this ideal state and would face exile throughout the world. Therefore, he designed Judaism to function and survive beyond the confines of a sovereign nation.
Jewish identity emerged not through statehood but through communal cohesion. Before they were given the Torah, the Israelites became a nation in Egypt by maintaining distinct cultural markers—Shem, Lashon, and Levush (names, language, and dress). These were not mere customs but survival mechanisms that ensured the Israelites remained a separate and identifiable people despite being physically embedded in Egyptian society.
Only after they had established themselves as a distinct nation did Hashem give them the Torah—not within state boundaries, but in the desert, outside any national jurisdiction. This was intentional: their identity as a people came first, allowing the Torah to be received and preserved by a nation whose cultural foundations were already solidified, yet still prior to the formation of statehood, ensuring that one was not dependent on the other.
Jewish Survival in Exile: The Communal Structure
After the Babylonian exile, the Jews, accustomed to a state religion, initially lacked a mechanism for preserving Judaism without political sovereignty. As a result, within only seventy years, Torah observance was nearly forgotten. Recognizing this crisis, Ezra the Scribe revived Judaism as a community-based system rather than a state constitution. He instituted numerous Takanot (enactments)—not strictly halachic but essential for preventing assimilation. He reinforced communal structures, reaffirmed the prohibition against intermarriage, and established regular public Torah readings.
Following the Roman conquest and subsequent loss of statehood, Jews faced the possibility of historical disappearance, like countless other exiled nations. However, the secondary mechanism—strong communal frameworks independent of state enforcement—allowed for Jewish continuity through distinct cultural boundaries.
Wherever Jews have lived, their survival depended on maintaining distinctive cultural markers such as names, language, and dress. Educational institutions perpetuated Torah knowledge, while halachic frameworks and communal enforcement preserved religious practice even in hostile environments. Self-contained economic and social structures minimized reliance on non-Jewish society, ensuring that Jewish life remained distinct and sustainable.
The Job of Community Leaders: Ensuring Communal Policy
Ezra established the prototype for Jewish leadership. Jewish leaders are not responsible for policing individual observance—that is the responsibility of each Jew. Rather, their role is to establish communal policies that create an environment conducive to religious observance. The preservation of Torah depended upon leaders who understood the critical importance of maintaining cultural boundaries and enforcing Jewish distinctiveness.
This principle was reaffirmed during the Enlightenment when Jews were granted emancipation and allowed to integrate into European society. This led to the emergence of the Reform Movement, which sought to remove cultural and communal boundaries while maintaining Jewish religious practice. They abolished Jewish dress, language, and customs, believing that Judaism could survive as a “faith” rather than as a distinct nation. History has shown that this approach was doomed to fail. Without communal separations, observance inevitably eroded. Even those who initially sought to keep Halacha (Jewish law) while shedding Jewish distinctiveness found that their descendants abandoned Torah altogether. Cultural identity and religious observance are inseparable—one cannot exist without the other.
Recognizing this danger, the Chasam Sofer (Moses Sofer (1762–1839), Rabbi of Bratislava), emphasized Jewish distinctiveness as a central tenet of Judaism. He set in motion what would eventually become a formal split between Orthodox and Reform Judaism, ensuring that Torah-observant Jews maintained their distinct communal identity. His actions made clear that Torah observance would collapse without cultural distinctiveness.
After the Holocaust, Jewish life faced a third major challenge. America's melting pot threatened to absorb the Jewish community and assimilate its newest arrivals. Many Rabbis in America prioritized securing kosher food and other basic religious needs, believing that observance could be maintained simply by establishing proper halachic infrastructure. However, visionary Jewish leaders recognized preserving communal structure as the true priority. Their approach was to rebuild Jewish identity by maintaining distinctive Shtetl clothing and the Yiddish language and creating separate, uniquely Jewish institutions. Rather than focusing solely on individual observance, they created a communal framework within which observance could thrive and endure. Their efforts ensured that American Jews resisted assimilation, establishing a resilient Jewish community where traditional Orthodox observance remains viable.
Cultural Markers: Not Inherently Holy, Yet Essential
Practices like wearing a Shtreimel (traditional Hasidic fur hat) or speaking Yiddish have no intrinsic holiness or halachic imperative. They were not commanded by the Torah, nor do they inherently carry spiritual significance. Instead, their true value lies in their function as markers of distinction, clearly setting Jews apart from their surrounding societies. Historically, these customs developed naturally as Jews sought ways to maintain their identity amid foreign cultures and influences.
Although these cultural elements were not initially obligatory, they gradually became essential pillars for Jewish survival, serving as visible signs of membership in a distinct and cohesive community. Over centuries, seemingly ordinary customs such as dress, language, names, and traditional practices became deeply ingrained symbols of Jewish identity, effectively safeguarding Jews from the subtle pressures of assimilation.
These customs thus serve as Judaism’s first line of defense, embodying its practical wisdom: cultural distinctiveness fosters a communal environment in which Torah observance is able to thrive. This distinctiveness creates a natural barrier against external cultural influences that might dilute religious observance.
By stubbornly adhering to our cultural traditions, Jewish communities preserve religious practices and ensure the transmission of Judaism’s sacred mission from generation to generation. The ongoing commitment to these seemingly mundane cultural practices thus emerges not merely as an expression of meaningless tradition, but as a strategic necessity in ensuring the enduring strength and continuity of Judaism itself.
Rabbi Moishe argues that once we have the Torah the other markers are irrelevant.
Even those that argue Anne the case that not everyone is fully engrossed in the Torah for it to be sufficient. But the idea that Torah in essence is insufficient is novel.