Halacha is this-worldly. It deals with the observable, [grounding] itself in facts and reality [to provide] practical, detailed guidance for daily life. It acknowledges lifeās messiness while directing us through conflicting demands and competing responsibilities to ourselves, our families, and our neighbors.
This this-worldliness is so pronounced that halacha often frames religiosity in interpersonal terms. When asked to teach the entire Torah while standing on one foot, Hillel responded: āWhat is hateful to you, do not do unto your fellow. The rest is commentary; go and learn.ā (Talmud Shabbat 31a). ... before God, before even āLove thy neighbor as thyself,ā our starting point is to do no harm.
Halacha recognizes [human tendencies to act for self-gratification, and directs us instead to first] ensure othersā well-being. ...Rav Yehudah ... (Talmud Baba Kamma 30a) [taught that true] piety begins with ... care for others.
Religious passion can be a ... force of good, but only when anchored in reality and operating within boundaries [that prioritize care for others above satisfying passion]. This is what Nadav and Avihu ā the sons of Aaron, who [died] for bringing a āforeign fireā before God ā failed to understandā¦.
...They acted on fervor without reflection ā¦
...When people follow unbridled religious passions, they often believe their actions are self-justifying: āIf this is how my religious passion propels me to act, then it is a religious act; it gets me closer to God; it is good.ā<big>*</big>
This āends justify the meansā attitude contradicts classical Jewish thought. Looking at our world and atrocities committed in religionās name confirms that unbridled religious passion can become evil itselfā¦.
<big>*</big> IOW, the disastrous potential of āIf it feels good, do it.ā The deaths of Nadab and Abihu are recounted in the third reading of Parashat Shemini.
