After what was perhaps the most intense school week since I started going back over two years ago, I finally got around to complete another blog post. Moving forward, I think I’ll strive for one blog post per week, as it’s a more realistic target and lets me spend more time on the quality of my writing. Either way, I’m back in action, and I hope you enjoy.
By the time I sat down to build on my brainstorming notes, it was right after Tisha B’Av. Though I’ve wanted to write about this for a while, I think the timing is quite apropos—not because the subject directly relates to Tisha B’Av, but because, as many of us know, the primary reason given for the destruction of both Temples (and many of our people’s hardships) was baseless hatred. This is my attempt to sound the alarm and work toward eliminating baseless hatred, a difficult task though it may be, in all of the groups we find ourselves a part of.
Much of baseless hatred, as I have observed, on the part of the “hater” stems from associations made between either how a negative encounter with one or more individuals of a group, or rumors/conspiracies about that group, and how people present themselves. Immutable features like facial characteristics and skin tone are often enough for the hater’s juices to get flowing, but stylistic choices like dress or hairstyle can spark ire given the aforementioned reasons as well (negative associations between how people dress and negative encounters with/or buying into conspiratorial narratives about said group). In this post I discuss the importance of recognizing the implications of how we present ourselves, while simultaneously encouraging others to withhold judgment until behavior and actions tell the true story. If we maintain self-awareness and defy negative stereotypes about ourselves and others as best we can, we can begin the journey to reducing, and maybe eliminating, baseless hatred. Don’t mistake this for encouraging provocative dress or behavior; I’m referring to attire and conduct that, at baseline, meet the standard for what’s axiomatically appropriate in polite society.
Back in my wayward adolescence, filled with anti-religious sentiment, pot smoke, and heavy metal, my family would frequently remind me that the way I acted and presented myself reflected not just on me but on the whole family. This sentiment infuriated me: why should my lifestyle represent anyone but myself? Similarly, I didn’t think it was fair to suggest that my family’s lifestyle and actions represented me. As long as I wasn’t physically harming anyone, I thought, we should all just live and let live (though, in hindsight, I realize I created circumstances with potential harm to myself and others). Over time, I came to understand that how we act and present ourselves really does have implications beyond ourselves. In my beloved Orthodox Jewish community, these lessons are especially relevant.
I was raised modern-Orthodox, but when I got deeply involved with my band, I mistakenly concluded that to be a successful musician, I’d need to abandon everything religious. So, I left Orthodox Judaism for about eight years. Life-changing experiences during that period led me back, and I began learning Torah with a Rabbi I’m still friendly with today. I quickly found myself drawn into the world of “yeshivishe” black hats and suits. One day, the Rabbi tried to teach me a lesson, echoing the iconic Spider-Man line: “With great power comes great responsibility.” He didn’t say it exactly like Uncle Ben, however, the lesson was the same. Wearing a black hat and jacket isn’t just about personal piety or style; it signals to others that you represent an ideal—fair or not, you’re a visible exemplar.
At the time, this frustrated me, much as it had in my younger years from the other side of the fence. Why should my actions as a black hatter affect anyone else? After all, I wore the attire for myself. Is it fair that a kid in a black hat in Far Rockaway, a Modern Orthodox real estate developer in the Five Towns, or even an ethnically Jewish atheist, could all be affected by how I’m dressed? Out of respect for the Rabbi, I didn’t push back, but I didn’t remotely internalize his message until reality caught up years later.
I wore a black hat during the week for about ten months and on Shabbat for roughly five years. Eventually, I took a liking to a “blue-collar,” “country” style and switched to caps and flannels during the week, keeping the black hat exclusively for Shabbat. About six months into my marriage, I caught the person who’d been throwing bread on my driveway—attracting birds that left gifts on my car. Frustrated, I confronted him in a way that was abhorrent. Without skipping a beat, the man pointed at my tzitzit and asked how someone could wear them and behave so inappropriately. In that moment my Rabbi’s lesson truly clicked for me. The man didn’t mention my “redneck” getup—just the outward sign of my faith. Maybe he was a secular Jew, and I turned him off from religion entirely. Maybe he was a non-Jewish employer who later rejected an Orthodox candidate because of me. Whether it’s a streimel and bekeshe or a Star of David, when we broadcast our Jewish identities, we have a responsibility to make a kiddush Hashem to everyone. And certainly not to absolve myself, chas v’shalom, as I have made a chillul Hashem more times than I can count, however, consider: if someone who looks like a lumberjack is judged merely by the presence of tzitzit, how much greater the responsibility for those who look even more overtly religious?
This goes both ways. Some of my best interactions during my nearly atheistic years were with Jews dressed overtly Orthodox. Those encounters had a lasting impact on me, as there were many times where I thought I had reason to swear off organized religion for good, even as I started coming to conclusions about the existence of a higher power. But the people who made a real kiddush Hashem reminded me that while appearance carries implications, we must treat everyone as a unique individual. These people could have viewed me as not worth their time, making assumptions based on my actions and presentation, but instead saw me as made in the image and likeness of Hashem.
The message is universal. We represent our families, communities, schools, political affiliations, jobs, and more. Wear a sports jersey or drive a pickup truck and assumptions—negative and positive—will follow. Why give credence to negative assumptions? Our duty is to defy the negatives and strive to live up to, and beyond, the positives. Furthermore, we see others who “look” a certain way, we should be mindful of our biases—positive or negative—and let actions and words reveal their true character.
I only wish I’d internalized this lesson earlier: how we act and present ourselves matters—not just for us, but for all the groups we represent. I want to be clear: I’m not suggesting anyone give up attire that makes them comfortable. I’m emphasizing self-awareness and awareness of others. Be mindful of your biases and those connected to any group you belong to. Remember, we’re all created in the likeness and image of Hashem. So, everyone—whether they wear jeans and a t-shirt, or a black hat and kapattah—deserves respect as a distinct being. This article isn’t meant to suggest I take issue with how anyone dresses (again, within the confines of what is axiomatically appropriate). Rather, it’s a reminder of the responsibility we bear, day in and day out, to so many.