The Talmud and the Naked Quad Run

When I looked look back in the Jewish tradition, I found very little in the Talmud about choosing to run naked in the cold. Still, there are ways that Judaism addresses issues of modesty, drinking and community responsibility, topics of relevance as people decide how they will approach this event. Through Jewish law, the rabbis stress the importance of personal responsibility and the "shvil hazahav" (the golden path or mean), that values moderation in all aspects of life.

While there is nothing shameful about the human body in Judaism, the tradition values modesty, and it is important for men and women to treat the body in a way that does not degrade oneself and lead to sexual contact that is demeaning or exploitative. Ideally, sexuality in a committed relationship is a way to understand and enhance holiness in life.

It could be argued that the nakedness in the NQR has little to do with sexuality and one can make a strong argument that the exploitative objectifying semi-nudity in a Victoria's Secret catalogue or the Sunday New York Times Magazine is more demeaning than the kind of nudity in the NQR. Still, it should be stressed that Jewish tradition teaches that we should neither take advantage of other people nor use them for our amusement. Videotaping the run is simply exploitative and should not be allowed.

For many people, the primary issue of the NQR is the excessive and increasingly dangerous abuse of alcohol. In the Jewish tradition, wine plays a key role in community celebrations. The Torah teaches that "wine gladdens people's hearts." While drinking had a place in the culture, being drunk was seen as very bad form. In Talmudic times, you knew that you were over the line if "you were no longer able to speak in the presence of a king." It was fine to drink, but if you were not able to comport yourself in society with some control, personal awareness, responsibility and self-respect, your behavior was judged abhorrent. You were not allowed to fulfill major communal obligations when drunk, a stipulation that separated you from the community, an essential part of human life.

In Jewish law, being drunk does not free a person of personal responsibility in society. A person is fully held responsible for any action done or any injuries perpetrated while under the influence. For example, if you concluded a business deal while drunk that turned out to be a stupid financial move, the deal still holds. Again and again, the Jewish tradition teaches that our actions count.

Finally, the Jewish tradition teaches that within community, individuals are connected by webs of mutual responsibility. We get a tremendous amount from being part of a university community: the fun and comradery of people's company, the power of being part of a larger group, the safety of having structures to protect our health and welfare. Yet joining a community entails responsibilities as well: the responsibility to respect other people and pay attention to their safety, the responsibility to plan for the larger community's well-being and future. If this offends one's American sense of individualism, I might respond, "So then go run naked by yourself across campus." If you chose to join an event with hundreds of people, you also share responsibility for bringing some good sense to the event.

The Jewish tradition teaches that the highest value is protecting and preserving life, including your own. There is a reason that when Jews raise a glass, we say "l'hayim!" meaning "to life!" Life is the greatest value; celebrating, protecting and sustaining life is our responsibility.

Rabbi Jeffrey A. Summit is the Jewish Chaplain and Executive Director of Tufts Hillel.