In reviewing the play, “Prayer for the French Republic,” the New York Times theater critic wrote, “The exhaustion (of being in the audience) is one of the few elements of naturalism (to be a Jew is to be morally exhausted).”

Immediately, the phrase “To be a Jew is to be morally exhausted” just seared in my brain. Reading it felt overwhelming, sad, and resonant all at once. The notion of moral exhaustion, particularly in the context of Jewish identity, experience, and history, is truly profound. It speaks of the historical and cultural aspects of Jewish life - our continuous struggle for survival and our desire for understanding and justice. Thinking about it, I also realized it powerfully reflects countless centuries of perseverance, hope and resilience. 

As the play reminds its audience, the Jewish experience is marked by a history of persecution, exile, and suffering. From the biblical exiles to the horrors of the Holocaust, Jews have faced existential threats to their survival. This historical reality alone is enough to create a sense of moral exhaustion, as a result of the relentless need for us to justify our existence, and maintain hope and dignity against unabating adversity.  As a result of our collective experiences, Jews have felt and continue to feel the moral imperative to remember and educate future generations about the dangers of hatred, bigotry, and indifference.

Defending our existence should be enough, but we go further - we take pride in our commitment to be a “light unto nations”,  leading the way in ethical teachings and commandments that guide moral conduct, justice, and the pursuit of peace. The perpetual striving for a better, more just world, especially in the face of global challenges can be a daunting and never-ending task. Yet, Jews find themselves in the center of these fights.

Our tradition encourages and challenges Jews to wrestle with moral complexities and existential questions, often without definitive answers. This idea is even a part of Schechter Bergen’s Core Values and Portrait of a Graduate. “We engage in deep and nuanced thinking,” and “We encourage and appreciate diversity: We practice Mahloket L’Shem Shamayim - constructive, principled, civil discourse - with respect, empathy and kindness.  We distinguish between a person and their viewpoints and treat everyone as created B’tzelem Elokim - in the image of God.” This is what we, as a community, expect of thinking Jews. Yet, the pursuit of truth and understanding, especially in matters of ethics and faith, can lead to a form of moral fatigue, where the quest for clarity and goodness is both invigorating and exhausting. 

Even in the world today, when we finally thought things were different, Jews continue to confront antisemitism, discrimination, and misrepresentation. The rise of hate crimes, the spread of conspiracy theories, and the complexities of Middle Eastern politics add layers of moral and existential exhaustion. Navigating these challenges while striving to maintain a cohesive and supportive community, and a strong and resilient Jewish identity, requires considerable moral strength and perseverance.

Perhaps the play, “Prayer for the French Republic” brings a certain clarity that to be a Jew is to inherit a legacy of moral exhaustion that comes with the weight of history, the depth of religious and ethical teachings, and the ongoing struggle for justice and understanding in a complex world. 

This exhaustion, however, does not, and should not be seen as negative. Exhaustion can be positive if the exhaustion is the result of doing something that you believe in and are passionate about. It may even be our super power as it is also a source of strength, driving the commitment to resilience, the pursuit of social justice, and the continuous effort to build a better world. It reflects a deeply ingrained sense of responsibility, not just for oneself or one's community, but for humanity as a whole. In this sense, moral exhaustion is not a burden but a testament to the enduring spirit and moral courage of the Jewish people. Life may not be easy - full of complexities, risks and dangers, but there is much good and much good to be created in this world and our moral exhaustion is a result of our purpose to bring that good into the world.