Early in my own religious evolution I was swayed toward Orthodoxy by their a critique of Reform Judaism. It seemed artificial to separate ritual from moral law. In my experience keeping Shabbat itself made me a moral human being. How could one be judged separately? While I understood that people might not see any relevance in Jewish law in general, the line between these two areas of law seemed arbitrary. One would not need to make-believe that it was Judaism. There was no shame in being moral secular humanist. A Halachic mind sees ritual life as an integrated context for moral living. This approach cultivated people to respond to the world systematically and habituated its adherents to behave justly. In retrospect I can see over time my own views grew in nuance. In general and now with all of the horrible religious coercion going on in Israel more than ever I would not make that claim for Orthodox Jews, but I still would make the claim for those committed to living according to Halacha ( And yes for those following at home they are not the same).
As time went on and I spent more time in yeshivah, I was overcome by the what I found there. How many times did we skip through an aggadic section in the Gemara in pursuit of the Halachic section? The same people who lodged the above mentioned critique perpetrated the same division in their own lives. Just like the Reformers, the Roshei Yeshiva (and most of Chazal) had trouble realizing that within learning these aggadot we are creating meaningful context for the law. Without these laws we lose boundaries; without the stories we lose direction.
At the start of Genesis Rashi asks why the story of the Bible starts with the creation of the world. Why not start with the first Law given to the Jewish people? So too, one might ask the question by the start of Exodus. Why not start the book of Exodus off with Parshat Bo, when we read “Hachodesh hazeh lachem rosh chadashim – this month is to you the head (first) of the months.”(Exodus 12:1) It is clear that in the case of the entire book of Genesis and the start of Exodus, we need a context for the law. Or in the terms set out by Robert Cover, we cannot have the nomos removed from the narrative.
Laws helps us enforce certain behavior, but laws are not inherently meaningful. It seems obvious when we say it, we need stories to make sense of our lives. Stories are not childish or for entertainment. Rituals are themselves an enactment of stories over time. In this way stories are the pillars of our society. That being true, it is troubling to realize how difficult it is for us all regardless of religious affiliation to realize this truism. If we forget our law or our lore we will not endure in making our collective contribution to the world.