The Golden Rule in the Golden Age

The Good Life

Another grey, rainy morning in Amsterdam. It is 1736. The Shamash¹ stumbled into the office of the Portuguese synagogue’s annex. While taking off his wet coat, he spotted someone hunched over his work: “Ah, good morning Rabino Luzatto². What are you learning today?” The dark, bearded Rabbi Luzatto looked up from his books “Good morning - I am actually composing a song for Monseigneur de Chaves’ wedding today.” As he shyly moved to stand close to Luzatto, the Shamash asked: “How come?” Luzatto was seemingly happy to talk about it “His daughter is getting married in their countryside estate soon - so I would like “to recognise the good” he has done for me. Since I came here I have become indebted to him. He even lets me live in his canal house not far away from the Esnoga³ here.” Intrigued, while overlooking the song lyrics next to him, the Shamash said “Yes, I heard he has shown you a great hospitality – it is quite something how you came here all destitute. I am curious how you took up the courage to pick up and come here all the way from Italy. It would be nice if you would share me your travels…”

Putting his feather aside, the Rabbi moved over on the squeaky, harsh wooden bench. He gestured as if to tell the Gabbai to come and sit closer to him. The Gabbai, humbly sat down and moved over. Trying to set him at ease Rabbi Luzatto exhaled “As it says in Pirkei Avot⁴: ‘if not now when...?’”

The Gabbai was a bit astonished to have his full attention. Namely, since Rabbi Moses Luzzatto arrived, a few years ago in Amsterdam, he had been very kind to him on all matter of special occasions – even giving Luzatto a prominent seat in the Esnoga. Though they had been polite to one another - tipping their hats every day - never had the Rabbi taken out time from his learning. The Gabbai had heard rumours about his controversies with the Padua community. Da Costa had told him that Rabbi Moses was scorned for his mystical views and interest in the occult. In Padua, the community had raised concerns as he was claimed to have a divine connection as a “Maggid⁵”. Nevertheless, that period was long behind him here in Amsterdam. It was as if the upcoming marriage of his patron’s daughter had put the severe, cerebral Rabbi in good spirits.

As the Gabbai looked at the poem he was writing - Luzatto continued “If you want me to tell you…” clearing his throat as though he’d set off on a painful story to him… “I was still a young, recently married man without funds to speak of. The community in Padua had become uncomfortable to live in for me. The leadership thought that I was another false Messiah like the “Shabtai Tsvi” who had done so much to harm the community here in Amsterdam and abroad. On the other hand, if it was not for him and his bad intentions, we would not have been sitting here in this beautiful Esnoga?!” The shamash agreed “Yes, it’s true if it wasn’t for him taking advantage of our community, we would not have built this beautiful synagogue. We were still not a very learned community back then  

“I was forced not to write or teach mystical things anymore. In any case, the wider religious climate in Padua became unpleasant. I met a scientist called Galileo at the University who was even put under house arrest for his views.” Mentioning Padua, Luzatto seemed to long back to his motherland. “I hoped to regain my freedom to think and work without persecution and to learn and teach what I liked. That is why I moved from Padua to Frankfurt but also there I wasn’t accepted. So, I moved on to Amsterdam known to be more free thinking. The Netherlands had become known to house many emigres - from Portugal and Spain but also Huguenots who have been such a large reason for the country’s recent prosperity. I have not been disappointed. I had heard only good things about the Dutch Jewish community apart from the community’s difficulties with Shabtai Tzvi. Also, Baruch Spinoza’s issues and ex-communication, were of course, not easy - so I know that all views have a limit - even here some need to stay private. That’s why I don’t teach kabbalah unfortunately…”

The Gabbai continuing his “inquisition:” said, “I see – I never knew… So, could you share any of your writings? What are you working on?” Luzatto seemed happy to share his work: “Actually, I just started thinking of a book that describes the ‘good life.’ Similar to what your Spanish compatriot Maimonides called the ‘golden path’ or what the people from all different cultures seem to call the “golden rule.” In the end, we are all affected by one another.” “Yes” the Gabbai agreed, “Don’t they all say in some shape or form do unto others what you would like done to yourself?”

Luzatto, stroking his beard, said: “Some are better at living this golden rule though. I believe it has a lot to do with the inherent benefit of openness. For example, the Dutch here have a very open culture. Being a trading, seafaring nation surrounded by large, powerful enemies required them to be that way - don’t you agree? We are living here in a city that is totally unique. Most of the people are foreign immigrants right now - but don’t worry, they will integrate quickly. The rabbi warmly smiled while rubbing the Gabbai’s shoulder.

“You see – looking at his clothing, these dark clothes we are accustomed to wear in this climate are just a sign of that. Having lots of sailors gone for long periods also adds to this melancholy as I hear it is the same in Spanish and Portuguese coastal cities. Another example: the cantor would like to add rather solemn tunes to the wedding composition that we are writing together. This is very different form to what I was used to in Padua. It shines through those large windows here, even though we have been walled off in this ‘Esnoga’. Similarly, I recall the Italian influence in my ghetto. We were all talking Italian, eating Italian ingredients, thinking Italian philosophies. It is this cross-pollination that is powerful.

But I digress. Let’s have a thought experiment: If you are to do a good deed would you run towards it? For instance, what is your expectation, when you give someone a mitzvah⁶ to read from the Torah to your beautiful Bema or Tebah⁷. Do you expect them to dither and walk around in circles shaking everyone’s hands to greet their friends or do you want them to run straight towards you to perform their mitzvah”? I think it is this higher calling that anyone should feel whether for a mitzvah or to help a stranger. More generally, this signifies the tension we have, the excuses we make. If you want to elevate yourself or your entire community, you should do that as well. That is what Torah commands of you.

The Gabbai sat quietly on the bench, marveling at how crystal clear his mind seemed. “But don’t you think that it is sometimes impossible to match both?” Looking at Luzatto thinking deeply, the Gabbai continued “Our physical - and spiritual needs are often in conflict. I see it often within our community. business interests that are difficult to manage in line with religious beliefs.”

“Aha correct,” Luzatto nearly jumped up. “This is exactly what I see and will argue in my new book - it is this higher calling which is often missing. It is this perception that can be aligned by having trained the right mindset which takes many steps. I will try to explain or allude to it in my book, I started thinking and writing. I think I will call it the ‘Path of the Just’ with two people taking diametrically opposing views often. This stops them from becoming their best selves.

In my new book, I will have a dialogue between a wise man and a religious person, I will try to explore in a coherent way how to achieve a good, moral life. One of the most basic steps for this is being eager to do good deeds.”

“What about mercy?”

“In my book that I will call “Path of the Just,” Luzatto continued, the notion of punishment in an afterlife, encourages people to do the right thing in the here and now. Getting one’s dues for evil is done through justice swiftly served. Though mercy exists as well, I believe it is not total forgiveness - it is just delayed ‘punishment.’

For some reason, most people that we know, argue for strict, merciless and swift justice. This is reflected across various aspects of politics as well. Many people argue that punishment for bad behaviour is necessary and it doesn’t matter in what way that punishment is served. So, justice and mercy are often argued to be counter-opposites. I think however, that it reflects how the world is perceived from the earliest notions of Genesis - one split with simplistic notions of good and evil, truth and falsehoods. However, I think reality is more complicated than that.

Surprised by his unusual view the Gabbai asked “Yes, there is evil, and it should be dealt with don’t you think?” Luzatto quickly nodded “I agree there is evil. But I will argue that it is a false choice how it is dealt with – mercy is only delayed justice and therefore implies justice itself. Why then - you might ask - would a judge or God choose that - bring mercy into this world? For the person itself? For society? For the victim - if there is one?

To answer it I think we need to take a step back. Being lenient is often perceived to be a weakness that will only encourage more crime and deviance. However, was justice not created for a reason? Does God not have an attribute of mercy for a reason? Since it says in Exodus: ‘The Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin …’

Also, does it not say: ‘Who is strong? One who overpowers his inclinations’?

“However, what about mercy – is it not too harsh to everyone and all? If such a thing as mercy were to exist, it is there for a reason. I will argue.” The Gabbai seemed confused about this novel view of leniency “But is forgiveness not essentially letting someone go off scot-free? Perhaps forgiveness contains the lesson itself for that person– within limits that get a second chance without having been punished at all.”

Luzatto took a few seconds to ponder. “Yes, of course judges should be appointed and should deliver verdicts. the absence of facts and the ability to deliver conclusive proofs, little or no death sentences can be delivered. After all, Rabbi Akiba, who I greatly admire, said: 'If we had been in the Sanhedrin, no death sentence would ever have been passed'; Even more so, Rabban Simon ben Gamliel said 'If so, they would have multiplied murderers in Israel.’ ” You see, that giving harsh justice is perceived to aggravate society rather than improve it. On the other hand, you could conclude that a society should be so harmoniously constructed that it is not necessary to deliver death sentences.”

Looking around him and observing the Church across the road the Rabbi urged the Gabbai “Fundamentally, the very society we live in, has an impact on our viewpoints. We see the benefits of a good society everywhere. Wherever people get on with their own daily lives and leave others in peace there is prosperity. So, it was in pre-inquisition Iberia, Venice and here now in Amsterdam. For instance, I could not think, learn or entertain what I wanted to say or think freely in Padua anymore - did I?”

The Gabbai thought he had something to think about “So, is that why you came to Amsterdam?” “Well, like so many I fled from persecution of my ideas. However, the ability to express myself freely without fear is even limited here. One day, I will hopefully live and learn in northern Israel - where kabbalah was codified. In the meantime, I am here to make a living, to cut diamonds - looking at all through a foreign lens. Here I can learn and write in this Jerusalem of the West. But, as another fellow Spaniard, Yehudah Halevi wrote: “My heart is in the east.”

1. Synagogue warden

2. Rabbi Mordechai Luzatto – Italian Esoteric, Philosophical scholar

3. Portuguese Synagogue

4. Chapters of the fathers work of ethics

5. Divine messenger

6. Good deed

7. Elevated stage from which the Torah scroll law is read to congregants