Our Gemara on Amud Beis discusses the sacrificial requirement of Mashke Yisrael, that the sacrifices may only be brought from foodstuffs that are permitted for consumption, based on a verse in Yechezkel (45:15).

Why is this requirement first mentioned only in regard to Yechezkel’s messianic prediction of the return to the Temple from exile? Meshech Chochmah (Bo) makes an observation about the difference between the exile of the Jewish people in Egypt versus the Persian exile. In Egypt, though there was a degradation of Jewish ritual observance in basic precepts, such as circumcision and idolatry, they did keep their culture and standards. Midrash Tehilim (114:2) states:

“Rabbi Elazar HaKappar said that in the merit of four things, Israel was able to be redeemed from Egypt: they did not change their names, they did not change their language, they did not engage in sexually immoral behavior, and they did not reveal secrets.”

There seemed to be a distinctive expression of Jewish culture that they were still able to maintain in Egypt.

The Meshech Chochmah goes on to observe that in the time of Ezra, when they began their return from Persian exile, the story was different. The Jews intermarried and lost their ability to maintain a culturally distinct code. This is why the Gemara (Sanhedrin 98b) states:

“The Jewish people were worthy for God to perform miracles on their behalf in the second entry into the land that were like the miracles that were performed during the exodus from Egypt and the first entry into the land, but their sins held them back.”

Also, he quotes a Midrash that in the wilderness the Jewish people purchased wine for libations from gentile nations. Of course, later the rabbis prohibited gentile wine. What prompted this, and what changed? This aspect of being able to maintain a distinct culture, which the generation of the Exodus had, rendered the dangers of intermingling with the gentiles relatively innocuous, and therefore their wine was permitted. However, once those boundaries began to crumble, stronger safeguards needed to be in place. According to Meshech Chochmah, this is the same reason for the standard of Mashke Yisrael: now the Jews needed to maintain a more pure food supply, even for their sacrifices, in order to emphasize the requirement of these strict boundaries.

It is important to understand that these modes of dress and conduct are not merely a culture or identity. They are a form of morality that is so deep that it is expressed in culture. It is like how an American might wave their flag on July 4 and have a barbecue. They’re not really thinking that much about the Declaration of Independence and patriotism, but deep in their bones a certain idea of American exceptionalism, as Reagan called it “the shining city on the hill,” is embedded within the cultural practice. This distinct culture of Jewish life is maintained via modes of dress, language, and a certain modest conduct, reinforced by a deeper moral code that was practiced without needing to think about it.

Along these lines, the Gemara Yevamos (78b) states that Jewish people have a natural disposition to the following three traits: “Modesty/humility, mercy, and charity/kindness.” I can’t say Jews are particularly humble or modest nowadays. However, it is interesting to note that the cultural quality of charity has been maintained by almost all Jews, regardless of religious observance. According to one study, and our own commonly observed behaviors, although many faiths practice charity and tithing, Jewish people still represent a larger portion of philanthropic giving than other Americans (see https://www.reninc.com/wp-content/uploads/2020/09/MSG-jewish-values-guide-final.pdf).

I think in the modern era, secular Jews act on this deep cultural instinct and value by getting over-involved in so-called humanitarian causes, mistaking that for philanthropy. Secular Jews are on the forefront of liberal wokeism, immigration, abortion rights, socialism, and the plight of the Gazans—whose intentions are fundamentally humanitarian. Unfortunately, naïve people are being manipulated into believing they are supporting altruistic causes that often have nefarious political motives.

The fact that Jews still remain deeply committed to what is perceived as charitable and humanitarian is a testament to this idea that a moral code can be embedded in a culture. However, the danger of it being embedded in a culture alone, without a religious identity and legal definitions of practice, is that it leads to expressions of seemingly altruistic actions which are less informed by halachic legal standards. Many of these practices are actually morally corrupt. This is why a secular Jew can truly and sincerely feel that he is supporting a good cause by trumpeting trans rights, abortion, and the rights of Palestinians.