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Friday Noon Study Group, October 16, 12-1
Last Friday, our group explored Chapters 4 and 5 of On Repentance and Repair. These chapters addressed the obligations of institutions and countries that have caused harm to others. Drawing upon Maimonides, Rabbi Ruttenberg offered a clear-cut explanation of the ways in which schools, companies, organizations, and nations were responsible to those whom they had injured. Essentially, Ruttenberg asserted that institutions must follow the steps of public apology, sincere apology, and transformation that leads to making amends to those who have been harmed, and making different institutional choices in the future. Ruttenberg cautions that this process is “never tidy.”
Our group considered institutional responsibilities in the context of instances of sexual abuse that occurred at a Jewish Day School 40 years ago and at Cornell University recently. We also considered the responses to such abuse. Among the problems that arose with these instances were/are:
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a failure to value the uniqueness and holiness of the victims
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a failure to adequately vet/monitor those who ultimately were responsible
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a failure to hold the perpetrator and themselves accountable for the harm that was done
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a failure to be to be transparent, and a failure to include victims in their investigation of the incident
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a failure to show institutional “moral courage/leadership” by unequivocally acknowledging and apologizing for the harm and its consequences
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a failure to go beyond acknowledging and apologizing by compensating victims, holding perpetrators accountable, and making necessary systemic repairs to ensure that incidents would not recur, thus creating “a culture of continuous improvement”
Our group did not disagree with any of Rabbi Ruttenberg’s observations and directions and how moral action may help to “catalyze the healing process.” Some of us felt, however, that she did not sufficiently recognize or address the potential difficulties germane to the process that she advocates. Were victims adequately vetted? Are there possible negative consequences to unequivocal apology and transparency? Does complete transparency leave institutions open to financial obligations that can not be met or to damages to reputations that could cause a loss of livelihood?
Ruttenberg’s next chapter, which opens with the question of “Can an entire nation repent?”, does focus on the problems inherent in repentance and repair. Looking efforts towards reconciliation and reparation in South Africa, West Germany, and the United States have demonstrated both success and failure.
This Friday, we will take up any loose ends from last week and then go on to discuss Chapter 6 (pp. 143-168), which covers how Justice Systems “facilitate or hamper the ability of perpetrators to grapple with, and ultimately to do repentance work on, the harm that they have caused.”
Our informal discussion group meets via Zoom every Friday from 12-1 (check CBI’s web site or weekly announcements for updates and a link). All are welcome to attend. Copies of Rabbi Ruttenberg’s book can be found on internet discount book sites on the internet. If you have questions, contact Jay Jacoby at jbjacoby@charlotte.edu
