Comments on the present Tory government’s contempt for the law have tended to focus on the prime minister’s lockdown parties, or his bribes for home redecorating, or his lying to Parliament. But there has been nothing so explicit and brazen as the prime minister defending a plan to send asylum seekers to Rwanda to await decisions on their cases, as a necessary defence against “a formidable army of politically motivated lawyers”. Rather like the US sending prisoners to be tortured abroad — or doing it themselves in the law-free zone of Guantanamo — he is saying that our legal protections for asylum seekers are too onerous (when lefty lawyers have the audacity to actually use them) so we’re going to evade the law by sending the people to another jurisdiction where they don’t apply. Rather than simply change the law to match what he believes ought to be done, providing clarity and confidence to all concerned.
Which brings me to… the Shabbos elevator. One of the things that makes Orthodox Judaism seem bizarre to us Liberal Jews is its never-ending struggle to put one over on God. The Torah is full of rules and regulations — 613 of them according to one popular enumeration — and these are variously extended, expanded, and interpreted in various rabbinical texts and traditions to form the quasi-legal corpus known as halakha. Orthodox Jews commit themselves to obeying all of these precepts, which immediately leads — because some of them (like the ban on carrying anything outside or making a flame — interpreted to include electricity — on Shabbat) are quite onerous, some (like the prohibition against borrowing money at interest and the requirement to cancel all debts every seventh year) inconvenient, and others (like the ban on clothing made of mixed fabrics) simply bizarre — devote vast stores of legalistic ingenuity to evading these rules.
Thus you see the Orthodox tying wires — an eruv — around whole neighbourhoods, or even a large part of a city, to define it as a single “household”, where objects may be carried and journeys are permitted on Shabbat. They formally transfer their loans to a rabbinical court to avoid the required cancellation of debts in the Sabbatical year. They put their electric lights on automatic timers on Shabbat. And in hotels and apartment blocks — particularly, but not only, in Israel — they continue to use elevators that are specially designed to stop on every floor on Shabbat (to avoid needing to activate electrical buttons).
In his book The Shabbat Elevator, and other Sabbath subterfuges, the folklore scholar Alan Dundes considers the question of why the same people would have a set of overly strict customs, and then “counter customs” that relax the strictures. Within the framework of Jewish tradition the explanation is simple: The halakha is not a mere custom, it is the perfect law of God, and so must be followed. To the letter. Not, though, in spirit, because interpreting the spirit is beyond the capacity of mortal man. We are responsible for obeying the exact perfect words as passed on to us from God through our ancestors. These tricks may seem bizarre and counterintuitive, but if God wanted us to behave differently he would have formulated his Torah differently.
To a liberal Jew this seems kind of crazy. Our ancestors collectively created the law, and we do not respect it by evasion. We respect it by updating it. That forces us to acknowledge what we are doing, and to justify it, to ourselves and to our community.
And so it is with refugee law in Britain. If the UK government finds the law inappropriate, if it admits what they consider abuse by lefty lawyers, then they are free to use their majority in parliament to change the law, and to remove the legal rights and protections that refugees currently enjoy. To leave the law in place, but to evade it by sending the asylum-seekers to a country where they are not legally protected is bizarre and pointless, except as way of avoiding responsibility for the moral principles that their ancestors encoded into British law.
Common Infirmities 