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Judaism and the Modern World – Engaging Without Losing Identity

10 May 2026
World in hands

This essay is one of the winning submissions to the Rabbi Sacks Essay Contest. Drawing on the teachings and writings of Rabbi Lord Jonathan Sacks zt”l, students were invited to reflect on contemporary questions through the lens of his ideas. This piece reflects the voice and perspective of its student author.

Author: Nitsan Winter (Boyar International School, Israel) - joint Third Place

Rabbi Lord Jonathan Sacks believed that the Jewish spirit has the power to bring “a little fragment of heaven down here to Earth.” I agree. In my opinion, being proactively Jewish in today’s society betters it. As seen in Rabbi Sacks’ teachings and my own experience, Jewish values uphold the dignity of difference and contribute to global culture and ethics; they encourage Jews to maintain their Jewish identity while engaging with contemporary issues; and they shape the 21st century.

First, Jewish values enable the dignity of difference and contribute to global culture and ethics. By the dignity of difference, Rabbi Sacks means working to live together and learn from each other’s religions, especially as people of the Abrahamic religions. Beyond common values, we must also honor our differences and act out of a sense of responsibility to the weak, thereby avoiding a “clash of civilizations,” a term coined by Samuel P. Huntington.

I believe the dignity of difference stems from elements of Arvut Hadadit, an important Jewish value that, when followed, obligates Jews to take on mutual responsibility and, in doing so, make the world more ethical. In a 2010 interview, Rabbi Sacks shared a great example of this. He told about a religious Jew who was on a business trip when he heard about the earthquake in Haiti and “realised that as a Jew, he had to help”. Not only did this man bring water to 3,000 earthquake victims, but he also turned it into a project by involving 200 others. By the end, he provided water to 300,000 people! Naturally, neither the earthquake victims nor the 200 volunteers were necessarily Jewish. But this man did not consider this. What was paramount to him was contributing to global culture and ethics, all while making Jewish values, such as arvut hadadit and Tikkun Olam, his guiding principles. He took a proactive approach to Arvut Hadadit and demonstrated Jewish behaviour, regardless of who he was helping. Jewish values connect between civilisations and eliminate conflict by encouraging involvement and cooperation between people of all groups.

Second, Jewish values encourage individuals to remain faithful to the Torah while engaging with areas such as science, politics, and contemporary culture, which can seem at odds with religious traditions. Rabbi Sacks thought that Jews are “the pioneers of the human spirit.” It is a concerning thought that if these Jews engage in contemporary topics, they risk losing their Jewish identity. After all, Jews are prominent figures in numerous modern fields, from art (e.g., Marc Chagall) to science (e.g., Ada Yonath). It would have been brutal if this came at the heavy price of losing their Jewish identity. But this need not be the case. From what I learned, Rabbi Sacks found a solution: leadership in “a Jewish way,” as shown in the Torah itself. An example to learn from is Moses. According to Rabbi Sacks, Moses held the responsible notion that “when I see wrong, if no one else is prepared to act, I will.” Likewise, Rabbi Sacks believed that Jews can engage with the modern world by leading responsibly, guided by Jewish values.

Additionally, Rabbi Sacks distinguishes between Jews who happen to be leaders and those who lead through their Jewishness. I suggest that the aspiration to Tikkun Olam enables Jews to maintain their Jewish identity while engaging with contemporary issues. In my opinion, Jews must do anything that they do from a place of Jewish values and faith. The value of Tikkun Olam obligates Jews to repair the world and make it more ethical. This obligation compels Jews to invent, research, and create with a moral purpose rooted in Judaism. For instance, we can look to history: Louis Brandeis, whom Rabbi Sacks might have admired. He was the first Jewish U.S. Supreme Court justice. Brandeis was known as “the people’s lawyer” because he often represented the public for free against big corporations and monopolies (e.g., J.P. Morgan & Co.). Furthermore, he consistently ruled in favor of workers’ rights and freedom of speech. Not only did Brandeis demonstrate Jewish leadership by taking responsibility for protecting others, but he also worked from a place of aspiration toward ethics and elements of Tikkun Olam; truly remarkable.

Third, Judaism, as “the religion of the future tense,” can shape and inspire the 21st century. Of course, through hope, a Jewish value that suggests we can make things better rather than simply believing that things will get better on their own. In his book Future Tense, Rabbi Sacks stresses the optimistic approach to the future that every deeply committed Jew holds, that “the world that is, is not the world that ought to be.” After all, Judaism is the only civilisation “whose golden age is in the future.” For instance, Judaism, unlike other religions, holds that the Messiah is yet to come. Furthermore, even Israel’s national anthem is called Hatikvah.

A personal example is what we saw after October 7th. That tragic Shabbat came after Rabbi Sacks passed, yet his teachings live in Jewish society. After October 7th, people were shocked. It was a mashber. Yet, Rabbi Sacks holds that a crisis is an opportunity for birth and light. And so, people decided to do as much as they can to demonstrate their hope for Israel, its soldiers, and hostages. On Purim, my friends and I prepared mishloach manot for soldiers who got injured while protecting Israel and were hospitalized, to express our appreciation for their sacrifice. This chessed was small, but meaningful to all parties involved. I contend that every chessed is a declaration of hope. Indeed, many Jews consistently demonstrate midot tovot and volunteer during times of mashber, both in Israel and outside it. Such deeds and values are destined to inspire other people worldwide. Thanks to them, Judaism proves itself not to be a faith of despair, but one that actively shapes the moral direction of the 21st century.

On a personal note, thinking about Judaism and the modern world has affected how I see myself and the world around me. Some communities in Israel (e.g., the Ultra Orthodox community) choose to segregate from the modern world because they see Jewish identity and engagement with it as a duality. I firmly disagree because, as I wrote, engagement can and should be driven by Jewishness. This essay helped me ground my position in Rabbi Sacks’ real, wise ideas. I am grateful for the opportunity to write, contribute to the ongoing dialogue between Judaism and the modern world, and have my voice heard.

In conclusion, Jewish values allow Jews to maintain and even strengthen their identity while engaging with the modern world. Arvut Hadadit enables the dignity of difference and contributes to global culture and ethics. Tikkun Olam encourages Jews to remain faithful to the Torah while engaging contemporary topics. Hope lets Jews shape and inspire the 21st century, as seen in Future Tense.

As Rabbi Sacks taught, Judaism does not survive the modern world by withdrawing from it, but by proactively participating in it, with moral clarity and responsibility.

Bibliography

Read the other prize-winning essays from the 2026 Contest