I had occasion to travel in Ramat Bet Shemesh B a few times during my stay in Israel. As I entered “Bet” as the locals refer to it here, I thought I should have brought my ‘bat’. I recalled all the violence that has happened here this past year and frankly was a bit nervous about leaving my car.
But as I drove through the streets of ‘Bet’ and looked at life in this beautiful suburb - I saw no violence at all not even a trace of it. Nothing of the sort was even remotely apparent.
What I did see is the hustle and bustle of religious Jews – most of them Meah Shearim types – busy preparing for Sukkos. Little boys with Peyos flowing hanging on to parents as they make their way from one store to another - or are waiting in line to buy something at the local hardware store for the Sukkah or the novelty store where they could buy Sukkah decorations.
In other words it looked like I would have always thought it would - how a community of deep Charedim might look like. People just getting on with their lives.
Looking at one particular fellow dresseed in the typical black garb of Meah Shearim type Jew going about his business - I wondered if he was one of those involved in the violence that happens there from time to time. Was the young smiling father holding on to a young child’s hand crossing the street the same fellow who along with a group of fellow residents beat a young Dati Girl to a pulp one Friday night? Was he perhaps one of the bystanders cheering that gang of thugs on? Or perhaps he was one of those who may have disapproved but still did nothing feeling that she somehow brought it on herself – for whatever reason?
The truth is that the tranquility I experienced there is probably what goes on 99% of the time. These people all have lives that are filled with the same kind of daily events and religious practices that I experience – only that they experience it in their own unique way.
The fact remains that if another young Dati girl attempts to walk through that neighborhood again, I would not be surprised to see the same thing happen to her as it did to the last girl.
The Meah Shearim type Jew that lives there sees Rmat Bet Shemesh B as an extension of Meah Shearim. “It's our turf’ …and if someone they disapprove of tresspasses - they are going to pay a heavy price!
The unpunished violence by this community thinks makes that apparent. “Bet’ was built exclusively for them. They feel a sense of ownership that emboldens a few of them to take the law into their own hands in violent ways if need be. While the rest of the community tacitly approves.
On the other hand It is a new year. 5770. Perhaps they have had time to think about it and have decided that the battles they fight are not worthy of a Mamleches Kohanin V’Goy Kadosh. Maybe they will focus more on their own lives and not look so hard at others.
At any rate Rabbi Yakov Horowitz has an op-ed in the Jewish Press - also available on his website - on how actions like these undermine our tranquility. We Jews live in unprecedentedly beneficial times. Our fellow citizens in America have come to respect us. But there has been Chilul HaShem this past year than at any time in my memory. And that - undermines us. It doesn’t take much to re-kindle anti-Semitism. Here is how Rabbi Horowitz puts it:
In the past few months alone, our community has endured a seemingly endless barrage of negative publicity with the ongoing terrible chillul Hashem caused by the violent protests in Eretz Yisrael, high-profile abuse and financial scandals, and several bitter battles between zoning boards and health departments in the Catskills and members of heimishe kehillos that generated screaming headlines in local newspapers throughout the summer months. I strongly feel that in the aggregate these all represent an existential threat to the menuchas hanefesh we currently enjoy.
I could not agree more. Let us not be apologists for the criminals among us – whether in America or in Israel. Let us not automatically assume that every accusation against a Charedi Jew is a blood libel. Let us not say that great rabbinic figures were so naïve and ignorant of the law that they committed crimes in complete innocence. Or that a government is anti-Semitic for prosecuting them. Let us instead condemn those of our people who create Chilul HaShem in no uncertain terms and not be their apologists. We should instead stand up for doing the right thing in the eyes of God and in the eyes of the entire world.
Wednesday, September 30, 2009
Tuesday, September 29, 2009
Existential Threats
I was thumbing through a past issue of Misapacha Magazine recently when I came across a surprising blurb. It was a quote from an article in Commentary Magazine written by Israeli Ambassador to the United States, Michael Oren.
I have been a fan of Ambassador Oren’s for some time now and was quite pleased when he was appointed as Israel’s ambassador to the US. He was born and raised in the United States - educated in some of the finest universities here and served as a paratrooper in the Israeli defense forces during the first Lebanon war (1982).
Even though I do not always agree with him, the vast majority of the time - I do. He is a clear thinker and a brilliant writer.
What he was quoted as saying by Mishpacha magazine is quite revealing about the ‘state of the State’. He lists seven existential threats now facing Israel. All of them are quite serious.
1) The loss of Jerusalem
2) Arab Demographics
3) Israel’s de-legitimization in the media
4) Terrorism
5) Iran
6) Corruption
7) The hemorrhaging of sovereignty
Each one of these is worth an essay of its own. The Jerusalem issue is the one which concerns me most directly because it – in part - involves the religious world.
It is first a reference to the failure of the government to exercise control over Arab activities and attitudes which harmful to the state. But it is also the Charedi community’s unwillingness to participate in the military and their eschewing of the symbols of the state. I would also add its inability to contribute to the economy via the workforce.
What Ambassador Oren sees is increasing population growth by segments that have absolutely no loyalty to the State of Israel. Current statistics put the numbers of Charedim and Arabs as the majority in Jerusalem. Combined with the flight of secular professionals - the future looks pretty dim – at least in financial and political terms.
Interestingly Mishapacha Magazine does not dispute any of these existential threats. It only adds one of its own - based on the Torah’s warning about Jews being expelled from the land if they do not follow the Torah.
Of all the threats mentioned - the Charedi demographic is the most paradoxical one. It is the Charedim who are currently the most motivated to live in Israel. They along with the are the fastest growing Jewish demographic in Israel. You don’t have to be a Navi to see future here. If the demographic continues we are in for a major collapse.
Leaving aside their enormous spiritual contributions - the Charedi philosophy and way of life is not a materially contributing one. The current trend is unsustainable. One cannot expect a society to survive if its largest and fastest growing segment takes more materially out of the system than it puts into it. If these populations continue to grow at the current rate and secular Israelis continue to leave - Jerusalem is in for a disaster!
Charedim do not encourage working. They encourage learning. They see the spiritual as being of such great importance that they virtually ignore the material. And as their demographic increases in size exponentially who will support them?
I have noted that there have been some subtle changes in attitude by some Israeli Charedi leaders. But I think that the scale of these changes is minuscule - not enough to make a difference. There is just not enough going on. There are currently 60,000 men learning full time in Kollelim. If things don’t change that number is sure to increase substantially –while the workforce in Israel decreases.
There are many who will argue that it is the Bnei Torah who sacrifice themselves in Ameilous BaTortah – working hard to learn – who are really the State's sustainers. I certainly would not dispute the value of learning Torah. On the contrary. I agree that learning Torah and following Halacha are important components in the success of a Jewish State. Without it, there would be nothing really Jewish about it. But no matter how important Torah and Mitzvos are, they are not enough. Without Hashtadlus - perseverance - in meeting the material needs of a country it cannot survive.
I have been a fan of Ambassador Oren’s for some time now and was quite pleased when he was appointed as Israel’s ambassador to the US. He was born and raised in the United States - educated in some of the finest universities here and served as a paratrooper in the Israeli defense forces during the first Lebanon war (1982).
Even though I do not always agree with him, the vast majority of the time - I do. He is a clear thinker and a brilliant writer.
What he was quoted as saying by Mishpacha magazine is quite revealing about the ‘state of the State’. He lists seven existential threats now facing Israel. All of them are quite serious.
1) The loss of Jerusalem
2) Arab Demographics
3) Israel’s de-legitimization in the media
4) Terrorism
5) Iran
6) Corruption
7) The hemorrhaging of sovereignty
Each one of these is worth an essay of its own. The Jerusalem issue is the one which concerns me most directly because it – in part - involves the religious world.
It is first a reference to the failure of the government to exercise control over Arab activities and attitudes which harmful to the state. But it is also the Charedi community’s unwillingness to participate in the military and their eschewing of the symbols of the state. I would also add its inability to contribute to the economy via the workforce.
What Ambassador Oren sees is increasing population growth by segments that have absolutely no loyalty to the State of Israel. Current statistics put the numbers of Charedim and Arabs as the majority in Jerusalem. Combined with the flight of secular professionals - the future looks pretty dim – at least in financial and political terms.
Interestingly Mishapacha Magazine does not dispute any of these existential threats. It only adds one of its own - based on the Torah’s warning about Jews being expelled from the land if they do not follow the Torah.
Of all the threats mentioned - the Charedi demographic is the most paradoxical one. It is the Charedim who are currently the most motivated to live in Israel. They along with the are the fastest growing Jewish demographic in Israel. You don’t have to be a Navi to see future here. If the demographic continues we are in for a major collapse.
Leaving aside their enormous spiritual contributions - the Charedi philosophy and way of life is not a materially contributing one. The current trend is unsustainable. One cannot expect a society to survive if its largest and fastest growing segment takes more materially out of the system than it puts into it. If these populations continue to grow at the current rate and secular Israelis continue to leave - Jerusalem is in for a disaster!
Charedim do not encourage working. They encourage learning. They see the spiritual as being of such great importance that they virtually ignore the material. And as their demographic increases in size exponentially who will support them?
I have noted that there have been some subtle changes in attitude by some Israeli Charedi leaders. But I think that the scale of these changes is minuscule - not enough to make a difference. There is just not enough going on. There are currently 60,000 men learning full time in Kollelim. If things don’t change that number is sure to increase substantially –while the workforce in Israel decreases.
There are many who will argue that it is the Bnei Torah who sacrifice themselves in Ameilous BaTortah – working hard to learn – who are really the State's sustainers. I certainly would not dispute the value of learning Torah. On the contrary. I agree that learning Torah and following Halacha are important components in the success of a Jewish State. Without it, there would be nothing really Jewish about it. But no matter how important Torah and Mitzvos are, they are not enough. Without Hashtadlus - perseverance - in meeting the material needs of a country it cannot survive.
Monday, September 28, 2009
The Joy of Teshuva
Tonight is Yom Kippur. The central theme of the day is Teshuva - repentance. On Rosh HaShanna we are judged and our year is ‘set’ by God - who will live and who will die.During the ten days of awe starting with Rosh Hashanna and ending with Yom Kippur we beseech God to change any bad decrees that may result from our misguided ways and our incomplete repentance.
We are told that Teshuva Tefilah and Tzedaka - repentance, prayer, and charity - will change the ‘evil decree’ One of the primary components of Teshuva is Vidui – confessing our sins before God and then reciting the thirteen merciful attributes of God.
The confession is called Vidui - the famous ‘Ashamnu Bagadnu…’ – It is a list of specific sins we are as a group guilty of and that we recite in group confession. But in reciting them we do not do so in a sorrowful tone. We do them in pleasant, somber, almost sing-song tone. There is a near universal melody that goes along with it – at least in Ashkanazic communities.
The Chasam Sofer tells us (based on the Rambam in Hilchos Teshauva) that there is a reason we confess in a more joyful tone. It is because Vidui is a distinct Mitzvah and Mitzvos should be done in a manner of Simcha or joy. We therefore say it in pleasant tones in honor of the Mitzvah.
Additionally if the Teshuva is done out of a sense of love of God - our iniquities will turn into merits – as the Gemarah in Yuma (86b) tells us. We therefore do penance in Simcha.
I just wanted to wish a G'mar Chasima Tova to all of my readers. May this fast day be a meaningful one for all of us. And the fast itself be an easy one.
Friday, September 25, 2009
A Woman’s Spiritual Quest
My cousin Elana Maryles Sztokman has written a very insightful and heartfelt article in the Forward rebutting a post I wrote a couple of weeks ago. It was about a new Orthodox Yeshiva that will be ordaining women. I hear her. But I think she misunderstand my position on this issue.
From the article:
Rabbi Maryles presents women with a Catch-22: a woman who wants a greater role is by definition outside of Orthodoxy and therefore undeserving. The pseudo-logic according to which women must somehow demonstrate some kind of obscure purity of thought and motivation (i.e., lacking a desire to count and serve equally) is unfair and disingenuous. It dismisses women’s spiritual quests, ignores Torah values of social justice and compassion, and expresses a horrifying distrust of women.
I do not believe this - nor do I think I said it - nor do I believe that. As I have said many times I am a feminist. I believe in equal rights and treatment for women. I further believe that women are just as serious – or just as ‘not serious’ - about their Judaism as men are. Those she quotes in her article as thinking women are less serious than men are indeed somewhat misogynous. And I support women advancing in every way – competing with men equally in any field they choose.
But I do not support it unequivocally in all facets of Judaism. Judaism is not about ‘wanting a greater role’. It is about doing God’s will. In Judaism the gender roles are more clearly defined. This does not mean that there is no overlap in Mitzvah observance. Of course there is – in the vast majority of Mitzvah observance.
Men and women are equally required by Halacha to observe Laavin (Lo Sa’asehs or negative commandments) with men. For example the requirement and reward for Shabbat observance -and punishment for lacking Shabbat observance is the same. Both men and women have an equal requirement to follow an Aseh SheLo HaZman Gramma - positive commandments that are not time bound. But only men are required to follow Mitzvos Aseh SheHaZ’man Gramma – time bound positive commandments. Women are exempt.
Women can if they so choose observe those Mitzvos too – and often do. God certainly considers it worthy in His eyes. But those Mitzvos when performed by women are not given equal status in Judaism as when men do them. This is what Chazal tell us. The reasons for this are beyond the scope of this essay. But Chazal had this ‘rule’ transmitted to them orally all the way back to the time of Moshe Rabbenu. And it applies to both biblical level laws as well as rabbinic laws.
This is – for example - why women are not counted toward a Minyan. Even a thousand women in a Shul does not qualify as a Halachic Minyan. Although it may enhance their own personal spiritual feeling during prayer ten women or more who Daven in a Shul without the requisite ten men do not fulfill any Mitzvah by doing it. It is considered in Halacha as though they were Davening alone. Not only that - Halacha dictates that if a woman is in a Shul of ten or more men and not separated by a Halachic Mechitza she actually invalidates the Minyan. This is not misogynistic. It is simply the Halacha as transmitted by the sages down to our own time.
A woman who chooses the to be a pulpit or Shul rabbi as a career which has this major limitation of impeding her functioning fully as a rabbi seems to be at least in part motivated by something other than a spiritual quest. It seems to be part sincere desire to serve God - and part equalizing gender roles.
The role of Shul rabbi is by dint of Halacha limited in scope to women. How does one serve a constituency if one is hampered by Halacha from doing it properly in all its manifestations?
If one will answer that she will at least serve in the capacity she can - that still means limiting her services as a Shul rabbi and would require the additional services of a male rabbi. That is not gender equality. But it is Halacha.
That said, I still believe strongly that a woman should be able to learn Torah at the same level as any man. And that she should be rewarded for her efforts with a degree of some kind that reflects her achievements. I like the term rabbanit – even though it currently has the connotations of being the rabbi’s wife. But I believe that if women who are awarded these degrees by seminaries start using it enough it will take on the truer meaning of the word. Rabbanit implies female rabbi in its word structure.
And in her role as rabbanit she can actually perform equally with men in some areas. In fact many women do exactly that even in among Charedim – including important areas like pastoral counseling or education. It is when a woman wants to push the envelope of mainstream tradition in ways that are clearly influenced by notions of gender equality – even if they are sincere in their desire to serve God - that I question it. Why must supporting the concept of a female rabbi leading a Shul be the test for my support of feminist goals of equality? Why – this mode? Especially since it is so limited?
In conclusion, I respectfully submit to my dear cousin that I remain true the legitimate goal of equality of the sexes in every way possible except in the religious sphere where equality of the sexes does not necessarily mean equal participation in all of its components. That is God’s realm – not man’s realm. In my view proving one’s worth in Judaism is not about what women - or men – want. It is about trying to know what God wants and doing it in the best way we can.
From the article:
Rabbi Maryles presents women with a Catch-22: a woman who wants a greater role is by definition outside of Orthodoxy and therefore undeserving. The pseudo-logic according to which women must somehow demonstrate some kind of obscure purity of thought and motivation (i.e., lacking a desire to count and serve equally) is unfair and disingenuous. It dismisses women’s spiritual quests, ignores Torah values of social justice and compassion, and expresses a horrifying distrust of women.
I do not believe this - nor do I think I said it - nor do I believe that. As I have said many times I am a feminist. I believe in equal rights and treatment for women. I further believe that women are just as serious – or just as ‘not serious’ - about their Judaism as men are. Those she quotes in her article as thinking women are less serious than men are indeed somewhat misogynous. And I support women advancing in every way – competing with men equally in any field they choose.
But I do not support it unequivocally in all facets of Judaism. Judaism is not about ‘wanting a greater role’. It is about doing God’s will. In Judaism the gender roles are more clearly defined. This does not mean that there is no overlap in Mitzvah observance. Of course there is – in the vast majority of Mitzvah observance.
Men and women are equally required by Halacha to observe Laavin (Lo Sa’asehs or negative commandments) with men. For example the requirement and reward for Shabbat observance -and punishment for lacking Shabbat observance is the same. Both men and women have an equal requirement to follow an Aseh SheLo HaZman Gramma - positive commandments that are not time bound. But only men are required to follow Mitzvos Aseh SheHaZ’man Gramma – time bound positive commandments. Women are exempt.
Women can if they so choose observe those Mitzvos too – and often do. God certainly considers it worthy in His eyes. But those Mitzvos when performed by women are not given equal status in Judaism as when men do them. This is what Chazal tell us. The reasons for this are beyond the scope of this essay. But Chazal had this ‘rule’ transmitted to them orally all the way back to the time of Moshe Rabbenu. And it applies to both biblical level laws as well as rabbinic laws.
This is – for example - why women are not counted toward a Minyan. Even a thousand women in a Shul does not qualify as a Halachic Minyan. Although it may enhance their own personal spiritual feeling during prayer ten women or more who Daven in a Shul without the requisite ten men do not fulfill any Mitzvah by doing it. It is considered in Halacha as though they were Davening alone. Not only that - Halacha dictates that if a woman is in a Shul of ten or more men and not separated by a Halachic Mechitza she actually invalidates the Minyan. This is not misogynistic. It is simply the Halacha as transmitted by the sages down to our own time.
A woman who chooses the to be a pulpit or Shul rabbi as a career which has this major limitation of impeding her functioning fully as a rabbi seems to be at least in part motivated by something other than a spiritual quest. It seems to be part sincere desire to serve God - and part equalizing gender roles.
The role of Shul rabbi is by dint of Halacha limited in scope to women. How does one serve a constituency if one is hampered by Halacha from doing it properly in all its manifestations?
If one will answer that she will at least serve in the capacity she can - that still means limiting her services as a Shul rabbi and would require the additional services of a male rabbi. That is not gender equality. But it is Halacha.
That said, I still believe strongly that a woman should be able to learn Torah at the same level as any man. And that she should be rewarded for her efforts with a degree of some kind that reflects her achievements. I like the term rabbanit – even though it currently has the connotations of being the rabbi’s wife. But I believe that if women who are awarded these degrees by seminaries start using it enough it will take on the truer meaning of the word. Rabbanit implies female rabbi in its word structure.
And in her role as rabbanit she can actually perform equally with men in some areas. In fact many women do exactly that even in among Charedim – including important areas like pastoral counseling or education. It is when a woman wants to push the envelope of mainstream tradition in ways that are clearly influenced by notions of gender equality – even if they are sincere in their desire to serve God - that I question it. Why must supporting the concept of a female rabbi leading a Shul be the test for my support of feminist goals of equality? Why – this mode? Especially since it is so limited?
In conclusion, I respectfully submit to my dear cousin that I remain true the legitimate goal of equality of the sexes in every way possible except in the religious sphere where equality of the sexes does not necessarily mean equal participation in all of its components. That is God’s realm – not man’s realm. In my view proving one’s worth in Judaism is not about what women - or men – want. It is about trying to know what God wants and doing it in the best way we can.
Thursday, September 24, 2009
Leaving on a Jet Plane
The title of this post is in part - my little homage to Mary Travers who passed away last week. For those who don’t know her - she is ’Mary’ of the famed folk singing trio ‘Peter, Paul, and Mary’ who almost single handedly made folk music a part of mainstream American culture. The song to which the title refers is the hit song they recorded back in 1969. If I am not mistaken it was their last big hit.
It was also kind of the theme song of the engagement period (June through November of ‘69) for my wife and me. She lived in Detroit. I lived in Chicago. We saw each other quite a bit over the course that summer period and it seems we were forever saying goodbye at an airport at the end of a visit.
But that’s not the only reason for that title. My wife and I are about to say goodbye to Chicago to be ‘Oleh Regel’ for a three week period. This morning we are flying out of Chicago to Newark where we will be catching an El Al flight to Israel for Sukkos (and Yom Kippur). I will once again be staying in Ramat Bet Shemesh with my son and his family. I will be attending daily prayer services at Congregation Maasas Mordechai. If you live in this town - come over and say hi.
I am taking this opportunity to thank all of my readers and commenters for making this blog the continually growing success that it is. My hope is that I help provoke thought about the Jewish issues of our day. Based on the many comments I receive – all of which are moderated – I think I have succeeded to some extent. Not only do I believe that I have I provoked thought - I have also learned a lot from many of the commenters here as well. It has - over these few years - been quite an educational tool for me. And I hope for my readers as well. Ken Yirbu.
My Internet access in Israel will be limited. My goal is to continue posting as much as possible – even every day if I can. But I am simply not sure I will be able to. I know that I will find a way to do that at least some of that time.
I am considering opening up the comments section of this blog – leaving it un-moderated for this three week holiday period so as not unduly prolong the waiting time between posting a comment and its actual appearance because of my limited access. I am not sure about it yet and will decide over the course of the day - probably before my flight from Newark this afternoon.
Should I do so I ask that the rules posted in the margin to the left be followed. The basic comment etiquette I request is respectful debate. Please! …no ‘swearing’ and no flaming. If I do open it up - I will still monitor the comments as they appear and delete or modify offending comments as I see fit. If I see it getting out of hand I will immediately return to the moderation mode.
My next post will be from the Holy Land.
It was also kind of the theme song of the engagement period (June through November of ‘69) for my wife and me. She lived in Detroit. I lived in Chicago. We saw each other quite a bit over the course that summer period and it seems we were forever saying goodbye at an airport at the end of a visit.
But that’s not the only reason for that title. My wife and I are about to say goodbye to Chicago to be ‘Oleh Regel’ for a three week period. This morning we are flying out of Chicago to Newark where we will be catching an El Al flight to Israel for Sukkos (and Yom Kippur). I will once again be staying in Ramat Bet Shemesh with my son and his family. I will be attending daily prayer services at Congregation Maasas Mordechai. If you live in this town - come over and say hi.
I am taking this opportunity to thank all of my readers and commenters for making this blog the continually growing success that it is. My hope is that I help provoke thought about the Jewish issues of our day. Based on the many comments I receive – all of which are moderated – I think I have succeeded to some extent. Not only do I believe that I have I provoked thought - I have also learned a lot from many of the commenters here as well. It has - over these few years - been quite an educational tool for me. And I hope for my readers as well. Ken Yirbu.
My Internet access in Israel will be limited. My goal is to continue posting as much as possible – even every day if I can. But I am simply not sure I will be able to. I know that I will find a way to do that at least some of that time.
I am considering opening up the comments section of this blog – leaving it un-moderated for this three week holiday period so as not unduly prolong the waiting time between posting a comment and its actual appearance because of my limited access. I am not sure about it yet and will decide over the course of the day - probably before my flight from Newark this afternoon.
Should I do so I ask that the rules posted in the margin to the left be followed. The basic comment etiquette I request is respectful debate. Please! …no ‘swearing’ and no flaming. If I do open it up - I will still monitor the comments as they appear and delete or modify offending comments as I see fit. If I see it getting out of hand I will immediately return to the moderation mode.
My next post will be from the Holy Land.
Wednesday, September 23, 2009
Karen’s Brother
Karen's older brother told her that there was nothing wrong with him touching her body. And he seemed to know a lot more at age 14 than she did at age six. This progressed gradually and steadily from touching above the clothes to actual rape that continued for years. Eventually Karen's older brother went on to get married and have a family, appearing just fine to nearly everyone in the community. He left his younger sister, now in her late twenties, emotionally, sexually and spiritually crippled.
This was the opening paragraph in an insightful article on the Aish HaTorah website. It should be noted that Aish HaTorah is by and large a Charedi institution. Although I would not call it entirely mainstream, I certainly believe that it is well within the parameters of Charedi Hashkafos in its religious outlook.
What is interesting about this article is it does not marginalize the problem or sex abuse in the Frum community. It seems to exist in spades:
There are 50 young women with backgrounds similar to Karen's in just one recently formed support group for women. They all grew up in Jewish homes and they have all been sexually abused. These are the ones who have the courage to step forward.
Marginalization of abuse was part of what was a typical reaction in the Frum world. It was thought that to whatever extent sex abuse existed - it was minuscule compared to what happens in the outside world. This is in part why many Torah leaders wanted to handle these problems ‘in house’. Exposure of any of it by the media was considered treasonous to Torah!
This was the way it was handled at first in Baltimore when the Baltimore Jewish Times exposed it in that community. A boycott of that newspaper was at first called for by rabbis there. That was later rescinded. They came up with a huge mea culpa which included new and better ways to handle these things in the future. I hope that is the case in Baltimore now.
We have progressed to the point where most rabbinic leaders advocate reporting sex abuse to the secular authorities. We are finally past the days of sweeping everything under the carpet. Some communities seem to be coming close to ‘getting it’.
But there is a long way to go. Not all communities are handling it the same way. There is still hesitation in parts of the Torah world to really deal with the problem forcefully. I still get a sense that public relations sometimes still comes before justice for the victim.
I continue to see an overly cautious approach to the reputation of the accused. And that will delay justice if not warp it entirely - by allowing abuse to continue – if not to this victim - then to another. That is the picture I got about Lakewood in a very sad article in the Asbury Park Press. The preference there is still to handle things in house as much as possible.
But at least there is some progress as the Baltimore situation and the Aish article indicate.
The important thing here is the victim. Healing of the abuse requires that justice prevail. And that raises the following question. What about justice for Karen in the above story? What does one do with about Karen’s abusive brother? ‘Justice, Justice you shall pursue’ the Torah tells us (Devarim 16:20).
Here is a man who continually raped his sister for a period of five years and got away with it! He in fact seems to be living a perfectly normal and happy life – married and with children of his own. He is apparently a respected member of his community. Does he just get a pass now? What about his wife and children? Do they even know? And what about the possibility that he may be abusing his own children?
How does one go about pursuing justice here? Will exposing him bring justice for all? For some? For any?
Certainly Karen deserves a lot better than she got. According to this article she is emotionally, sexually and spiritually crippled! I realize that justice requires that she get psychological help. But without justice for her violator, how can she truly heal? I wonder if it is even possible to be raped multiple times by a brother and ever have a normal life again. Makes me wonder what kind of advice she is currently getting.
Of course it is possible that justice was done. Perhaps this fellow has finally paid a price somehow. But there was no indication of it in the article. One way or another he should pay it - whether that means jail or not. (Although jail seems too good for an incestuous rapist). The only problem is the collateral damage: his wife and children. If justice is done for Karen it means an injustice will be done to them.
If her brother is walking around a free and honored member of his community – it must add immeasurably to Karen’s torment.
This was the opening paragraph in an insightful article on the Aish HaTorah website. It should be noted that Aish HaTorah is by and large a Charedi institution. Although I would not call it entirely mainstream, I certainly believe that it is well within the parameters of Charedi Hashkafos in its religious outlook.
What is interesting about this article is it does not marginalize the problem or sex abuse in the Frum community. It seems to exist in spades:
There are 50 young women with backgrounds similar to Karen's in just one recently formed support group for women. They all grew up in Jewish homes and they have all been sexually abused. These are the ones who have the courage to step forward.
Marginalization of abuse was part of what was a typical reaction in the Frum world. It was thought that to whatever extent sex abuse existed - it was minuscule compared to what happens in the outside world. This is in part why many Torah leaders wanted to handle these problems ‘in house’. Exposure of any of it by the media was considered treasonous to Torah!
This was the way it was handled at first in Baltimore when the Baltimore Jewish Times exposed it in that community. A boycott of that newspaper was at first called for by rabbis there. That was later rescinded. They came up with a huge mea culpa which included new and better ways to handle these things in the future. I hope that is the case in Baltimore now.
We have progressed to the point where most rabbinic leaders advocate reporting sex abuse to the secular authorities. We are finally past the days of sweeping everything under the carpet. Some communities seem to be coming close to ‘getting it’.
But there is a long way to go. Not all communities are handling it the same way. There is still hesitation in parts of the Torah world to really deal with the problem forcefully. I still get a sense that public relations sometimes still comes before justice for the victim.
I continue to see an overly cautious approach to the reputation of the accused. And that will delay justice if not warp it entirely - by allowing abuse to continue – if not to this victim - then to another. That is the picture I got about Lakewood in a very sad article in the Asbury Park Press. The preference there is still to handle things in house as much as possible.
But at least there is some progress as the Baltimore situation and the Aish article indicate.
The important thing here is the victim. Healing of the abuse requires that justice prevail. And that raises the following question. What about justice for Karen in the above story? What does one do with about Karen’s abusive brother? ‘Justice, Justice you shall pursue’ the Torah tells us (Devarim 16:20).
Here is a man who continually raped his sister for a period of five years and got away with it! He in fact seems to be living a perfectly normal and happy life – married and with children of his own. He is apparently a respected member of his community. Does he just get a pass now? What about his wife and children? Do they even know? And what about the possibility that he may be abusing his own children?
How does one go about pursuing justice here? Will exposing him bring justice for all? For some? For any?
Certainly Karen deserves a lot better than she got. According to this article she is emotionally, sexually and spiritually crippled! I realize that justice requires that she get psychological help. But without justice for her violator, how can she truly heal? I wonder if it is even possible to be raped multiple times by a brother and ever have a normal life again. Makes me wonder what kind of advice she is currently getting.
Of course it is possible that justice was done. Perhaps this fellow has finally paid a price somehow. But there was no indication of it in the article. One way or another he should pay it - whether that means jail or not. (Although jail seems too good for an incestuous rapist). The only problem is the collateral damage: his wife and children. If justice is done for Karen it means an injustice will be done to them.
If her brother is walking around a free and honored member of his community – it must add immeasurably to Karen’s torment.
Tuesday, September 22, 2009
Respectable Anti Semites
I am so tired of anti Semites who pretend they are not. Especially when they have world renown and are respected people. When they are Jews (Yes, Virginia, there are Jews who are anti Semites – self hating Jews) - that is just icing on the cake for neo Nazis and the KKK. They are loving this stuff!Of course not all Jews critical of Israel are that way. Prime Minister Benjamin Netanyahu is reported to have referred to Obama Chief of Staff Rahm Emanuel that way. And top Obama advisor David Axelrod as well. I don’t think they are at all. But there are such people.
One of them - it appears - is the head of the U.N. Fact-Finding Mission on Gaza - South African Justice Richard Goldstone. What is unusual about him is that he was considered a friend of the Jewish State. He even served on the board of trustees to Hebrew University and was once president of World ORT. His daughter actually once lived in Israel.
But that did not stop him from severely criticizing Israel’s incursion into Gaza last year. The mission he headed was so biased it could have been written by Hamas. All the typical canards were listed about Israel’s indiscriminate civilian targets and excessive force without the slightest bit of context. Oh there was lip-service to the fact that Hamas ‘militants’ weren’t ‘playing fair’ by hiding out among in densely populated civilian areas. But that criticism was mild compared to the harsh treatment his report had for to Israel.
If one were required to avoid enemy civilian casualties at all costs - Israel would have no way to defend itself. Hamas terrorists know this. By their own word - they love death more than we love life. This makes their hiding in plain sight tactic a brilliant move for them. The more of them that die at our hand the better they like it. That makes them all their innocent civilians martyrs for their cause. And it accomplishes exactly what this report did. It makes Israel look like they are barbarians who indiscriminately target civilians – when the opposite is true. It is Hamas who does that. This is a win for them. Their innocent ‘martyrs’ died for a good cause. And the world beats Israel up for it.
Currently the public relations could not be worse. And this report just adds to that. And Justice Goldstone can sit in one interview I saw and calmly claim that Israel’s incursion into Gaza last year was a huge human rights violation while practically ignoring the reason they went in – the indiscriminate firing by Hamas of deadly rockets into the civilian population of Israel!
I have three words for this guy: What a fool! I’m glad I never had to stand in judgment before him in any court case. My Judaism would surely have worked against me! I don’t care how ‘pro Israel’ he is supposed to be. The claims in this report probably over-powers anything positive he has done in the past. It is a perverse lie that has done much harm to Israel’s image!
It is reports like these that give succor to the anti-Semites of the world. And it adds to the credibility of people like Zbigniew Brzezinski – former national Security advisor for President Jimmy Carter. This guy is perhaps the most virulent ‘respectable’ critic of Israel. And he gets away with it. After all he was once the a top foreign policy advisor to a President. How much more patriotic can one get?! Here is his latest gem. He advises that the United States ought to shoot down any Israeli aircraft if it violates Iraq’s airspace on its way to a mission to Iran. Nice. Very respectable way to treat one’s allies. Shoot at them. What an anti-Semite.
But the grand-daddy of them all is Jimmy Carter. He never misses an opportunity to bash Israel – blaming them for everything that is wrong in the Middle East. He even wrote a book about it. Brzezinski and Carter – birds of a feather!
Jimmy Carter claims his intentions are good. The Nobel Peace Prize winner says that he only wants to see ‘peace in our time’ in the Middle East. Well he may not be an anti Semite but he is the biggest fool of all. Either way - age apparently has not granted him any wisdom. It has made him quite stupid and blind - with a very short memory about peace at any price. That was tried back in 1939 by Neville Chamberlain. Give Hitler what he wants and we would avoid war. Did he forget the results of that ‘peace deal’?
I am not sure about the man’s sanity at this point. Congressman Joe Wilson who in a display of gross disrespect shouted out at the President recently during a joint address to congress. Carter said that Wilson was motivated by racism. The President himself dismissed that notion. But Carter really believes it.
As the above editorial cartoon shows - I think the media is finally catching on.
Monday, September 21, 2009
Segregation Forever!
One of the themes of these ‘ days of awe’ that began in the month of Elul and concludes after Yom Kippur is the concept of Achdus – togetherness or unity. Repentance or Teshuva works better for us as a group. This is one of the reasons that we are encouraged to Daven with a Minyan more during this time of year than at any other time of year.
The idea is that we pray as a group for forgiveness and salvation. Most of the prayers and supplications are written in the plural. In this way we all benefit from the combined efforts of the group. As individuals we all have our own specific strengths and weakness. Some of us have more to do Teshuva for than others. Some of us Daven with more fervor than others. As a group we get the combined positive elements of all - as long as our intent is to do Teshuva.
This morning I was directed by a friend to an insightful post in the blog: A Mother in Israel. Apparently new ground has been broken on the Tznius front. However it accomplishes the exact opposite of Achdus. It preaches segregation.
There is a sign posted in the playground of the Charedi neighborhood of Neve Yaakov in Jerusalem. The translation is found in the above-mentioned post (which includes her inserts) and reads as follows:
According to the suggestion of our teacher the great rabbi H. Kanievsky, women are requested as follows, to divide seating in the city according to groups of women. Women dressed appropriately (wide clothes, a properly covered neck, a modest scarf [MiI: to cover hair]) will sit on separate benches. Women dressed immodestly [bepritzut] Heaven forbid, (tight clothes/open collar/bandana) will sit by themselves. And in this merit the women [MiI: there's no question as to which women, even though the wording is vague] will merit viable offspring, a comfortable living, and true comfort [nachat] from their children.
The blogger points out what she believes is the obvious intent of this sign, it is aimed - not - at the way Chiloni or secular women dress. It is aimed at the way Dati women dress. A Dati is someone who is basically a religious Zionist - that generally speaking - is comparable to a right wing modern orthodox Jew in religious attitude and practice. In essence, therefore, the Charedim of Neve Yaakov want to segregate one religious Jew from another.
I find it difficult to believe that Rav Kanievsky had anything to do with this. I am increasingly coming to believe that – just about any time a religious leader is quoted by self serving constituencies that they do so without the permission or knowledge of that leader.
The putting up such signs tend believe that the rabbis they quote in them would certainly agree and not mind the use of their names in such ‘holy pursuits’.
In this case for example they base this on the fact that these leaders have spoken about the need to tighten up the tznius standards in their own communities. Tight clothing - even though they cover up all parts of the body required by Halacha - has been strongly protested by leaders like Rav Kanievsky.
These people see this sign as a natural step in the direction of accomplishing that. To them fragmenting Klal Yisroel even further than it already is a price worth paying in order to accomplish the high Tznius standards to which they they aspire! Achdus be damned!
I doubt that Rav Kanievsky would agree. Even though I believe that R’ Kanievsky would like to see improvements in the manner of dress even in his own Charedi world - I strongly suggest he would have nothing to do with a sign like the one in the Neve Yaakov playground.
Divisions don’t bother these people. To them it is a plus. They want to live in a world that is populated only by people like themselves.
I suspect that there is another agenda here and not exactly a Tznius one. I think that we have reached a point where many Charedim hate Datim even more than they hate Chilonim. Welcome to the Aseres Yemei Teshuva!
Hat tip: DK
The idea is that we pray as a group for forgiveness and salvation. Most of the prayers and supplications are written in the plural. In this way we all benefit from the combined efforts of the group. As individuals we all have our own specific strengths and weakness. Some of us have more to do Teshuva for than others. Some of us Daven with more fervor than others. As a group we get the combined positive elements of all - as long as our intent is to do Teshuva.
This morning I was directed by a friend to an insightful post in the blog: A Mother in Israel. Apparently new ground has been broken on the Tznius front. However it accomplishes the exact opposite of Achdus. It preaches segregation.
There is a sign posted in the playground of the Charedi neighborhood of Neve Yaakov in Jerusalem. The translation is found in the above-mentioned post (which includes her inserts) and reads as follows:
According to the suggestion of our teacher the great rabbi H. Kanievsky, women are requested as follows, to divide seating in the city according to groups of women. Women dressed appropriately (wide clothes, a properly covered neck, a modest scarf [MiI: to cover hair]) will sit on separate benches. Women dressed immodestly [bepritzut] Heaven forbid, (tight clothes/open collar/bandana) will sit by themselves. And in this merit the women [MiI: there's no question as to which women, even though the wording is vague] will merit viable offspring, a comfortable living, and true comfort [nachat] from their children.
The blogger points out what she believes is the obvious intent of this sign, it is aimed - not - at the way Chiloni or secular women dress. It is aimed at the way Dati women dress. A Dati is someone who is basically a religious Zionist - that generally speaking - is comparable to a right wing modern orthodox Jew in religious attitude and practice. In essence, therefore, the Charedim of Neve Yaakov want to segregate one religious Jew from another.
I find it difficult to believe that Rav Kanievsky had anything to do with this. I am increasingly coming to believe that – just about any time a religious leader is quoted by self serving constituencies that they do so without the permission or knowledge of that leader.
The putting up such signs tend believe that the rabbis they quote in them would certainly agree and not mind the use of their names in such ‘holy pursuits’.
In this case for example they base this on the fact that these leaders have spoken about the need to tighten up the tznius standards in their own communities. Tight clothing - even though they cover up all parts of the body required by Halacha - has been strongly protested by leaders like Rav Kanievsky.
These people see this sign as a natural step in the direction of accomplishing that. To them fragmenting Klal Yisroel even further than it already is a price worth paying in order to accomplish the high Tznius standards to which they they aspire! Achdus be damned!
I doubt that Rav Kanievsky would agree. Even though I believe that R’ Kanievsky would like to see improvements in the manner of dress even in his own Charedi world - I strongly suggest he would have nothing to do with a sign like the one in the Neve Yaakov playground.
Divisions don’t bother these people. To them it is a plus. They want to live in a world that is populated only by people like themselves.
I suspect that there is another agenda here and not exactly a Tznius one. I think that we have reached a point where many Charedim hate Datim even more than they hate Chilonim. Welcome to the Aseres Yemei Teshuva!
Hat tip: DK
Friday, September 18, 2009
The Year in Review
In lieu of the usual D’var Torah I write prior to Yom Tov, I thought that this year I would reflect a bit on the year just past.5770 is about to begin and another year has gone by very quickly. There is a lot to reflect upon. The sudden occurrence of worst financial crisis since the ‘Great Depression’; the election of the first black President of the United States; the return to power of the former Prime Minister of Israel - recently believed to be a has been; and the ‘re-election’ of the Iranian dictator who has sworn to wipe Israel off the map. And that barely scratches the surface.
It has been a wild and wooly year in the religious world too. Just to mention a few of the more recent events: In Israel a sick child was nearly starved to death - allegedly by his own mother. There was rioting in the streets of Jerusalem - with burning dumpsters, spitting on reporters, and dirty diapers being hurled at police. While the whole world was watching.
In Japan Israeli Yeshiva students accused of drug smuggling are awaiting trial.
Across the ocean right here in America there were financial scams galore. A Chasidic Rebbe was convicted of money laundering; Orthodox Jews were caught in yet more finacial scams; Religious rabbis - some with trim beards and some with long beards - all doing the ‘perp walk’; and the first Orthodox female rabbi (Maharat) was ordained.
For me personally - it has also been an eventful year - but not an exclusively good one. One must however count their blessings. And I have a lot of those.
On the plus side, I have a wonderful family that gives me much Nachas. My wife of 40 years has continues to be my best friend and confidant. She supports me at every turn. She has been a blessing for us and our grandchildren - and a true Baalas Chesed with few peers in the community. If I have accomplished anything in life it is my wife who helped get me there. I don’t think I could have done anything worthwhile without her encouragement and support.
We have children and grandchildren that we love and that I know love us back. Four new grandchildren were added to the list this year – two of them twins.
I cannot express enough my Hakaras HaTov to the Ribono Shel Olam for these great blessings. I know of far too many deserving families that have not reached anywhere near the milestones in this area of their lives that my wife and I have. I wish them nothing but success in finding their own ultimate Nachas.
This has also been an eventful year for not such good reasons. The financial crisis that began at the beginning of the year has affected most of the people I know to one degree or another – including me. Shortly thereafter my mother passed away. And serious illnesses have plagued some members of my extended family. I pray for their return to good health.
And then there is my grandson Reuven.
After several surgeries and two very aggressive and debilitating chemotherapy sessions over the course of his very young life - tumors reappeared on his lung earlier this year. To say that we were disappointed is an understatement. Thankfully however, there were no other tumors detected anywhere else in his body. Doctors designed a course of outpatient treatments that was not as aggressive - so that he could have a normal life. Near the end of that treatment - surgery was again performed to remove all visible tumors. He has finally completed the third series and after a scan of the lung he has been declared free of any visible cancer. He will be re-examined in November.
Reuven has just started school and is as happy and well adjusted a child as one can imagine. Looking at him - one would never guess he ever had cancer. We are hopeful that this time his recovery is complete. But experience has taught us to not rest on our laurels. So I continue to pray for him every day. As do thousands of people around the globe for which my family and I are truly grateful. Now - in fact -is the time to really turn it on!
At this time I would ask everyone that I hurt in any way –intentionally or unintentionally - for Mechila. I am truly sorry for any hurt that I have caused anyone. And I grant Mechila to any and all who have hurt me. My hope, wish, and prayer is that all of Klal Yisroel have a Ksiva V’Chasima Tova. May the year 5770 bring health, peace, happiness, and prosperity to all.
Thursday, September 17, 2009
Hating Zionism
There is one area that seems to divide the Charedi world from the modern Orthodox world which seems almost unbridgeable. That is the attitude about the State of Israel.
Modern Orthodox Jews generally support the modern State of Israel. Religious Zionists are actually card carrying members of Zionism. They are the religious branch. But I think it is accurate to say that most modern Orthodox Jews – even those who are not card carrying religious Zionists - support the State. Of course we too would like to see a state that is run according to Halacha. But that is a specific criticism and not a condemnation of the entire enterprise.
To the Charedi, the State of Israel is a hated entity. Depending upon how deeply Charedi one is, this can vary between simply hating it benignly; …to doing the kinds of things the people of Meah Shearim do; …all the way to actually trying to dismantle the Zionist entity (ala Neturei Karta). But what virtually all Charedim agree upon is that Israel would be a lot better off had Zionism not existed.
This has led to some of the biggest fights within Orthodoxy in the last 100 years. An illustrative example of this is the conversion issue.
Modern Orthodox Jews understand the need for the State to try and preserve its Jewish identity. This requires that it retain its Jewish majority. The huge influx of non Jews from Russia -who immigrated with their Jewish spouses and whose children are not Jewish (if the mother was the non Jewish spouse) – threatened that demographic. Charedim couldn’t care less about that.
To try and solve this problem a project was created to try and convert as many of those immigrants as possible.
Both religious Zionists and Charedim agree that conversions have to follow Halacha. But the fight comes into play in its implementation. Thus Religious Zionist Rabbanim relied on the Kulos of a Daas Yachid - Halachic leniencies so as to maximize the number of converts. This caused these Rabbanim to be vilified by Charedim who declared such Kulos as completely unacceptable - thus rendering a multitude of conversions invalid. In the process they destroyed the reputations of serious Talmidei Chachamim and Roshei Yeshiva.
I am not here to re-hash the conversion issue. Only to point out how serious the repercussions of these differences are.
Why is there so much hate? Much of it is indoctrinated from the earliest of ages. It is implanted in the minds of young Charedim by parents and Mechanchim alike. Much the same way Charedi hatred of America is implanted into the minds of American children. Only in Israel where almost everything is seen in extreme and polarizing terms – the hatred is much worse.
This indoctrination is based on the history of Zionism as they see it. It is taught in the most negative way possible. If there is a negative spin to be made, that is the one that gets taught. If there are two ways to look at a historical event - only the negative side is taught. Over and over again! There is so much negative reinforcement in these communities about Zionism it is a wonder that all of them aren’t Neturei Karta members! It makes the kind of hatred taught by Charedim in America - about America - look mild in comparison!
Charedi Zionist hatred spills over into Charedi America too. Most Charedim here would say they are anti Zionist to at least some degree. If you are Satmar your hatred of Zionism is not that different than Hamas’s hatred of it. The only difference is that Satmar will not fire rockets into your living room. I’m not so sure about Neturei Karta.
I would ask the anti Zionist Charedim the following questions:
What if there were no Zionism at all? What if it never existed? What if the situation were such that only the Yishuv HaYashan – the original pre-Zionist religious Jewish settlements - existed and no Zionist ever set foot in Israel? What would Israel look like today? Would there be an explosion of Torah societies there - like Beitar Ilit and Kiryat Sefer? Would there be the numbers of Lomdei Torah there now (60,000 yungeleit just in Kollelim) had there been no Zionism? Would there be the high level of Torah learning there is now? Would there be an infrastructure of the type that exists now? …or anything even close to it so as to en able people to move there and live civilized and relatively comfortable lives?
I think we all know the answer to all these questions. The answer is no.
The Yishuv HaYashan was not into the physical development of the country. They were very spiritual people who immigrated to Israel despite the unbelievable hardships of life there pre-Zionism. And even if they would have wanted to improve their lives materially, they had neither the means nor the drive to do so. They were all about spirituality and sacrifice. Not into building cities.
It is easy to be anti Zionist if you are Charedi. There are lots of reasons they will give you. Chapter and verse will be cited about ‘crimes’ committed by the early Zionists - over and over again. But without Zionism there would be very little Yiddishkeit there. Certainly not as we know it today. True - the Yishuv HaYashan would have grown. They would certainly be a strong spiritual presence. But the numbers would be minuscule compared to what exists today. And yet very few Charedim are willing to acknowledge that.
Those that do understand it even slightly might pay some mild lip service to it and immediately follow it up by saying something like ‘But they are such Reshaim’ – evil people! …and then repeat some anecdote to prove their point.
There is no sense of Hakaras HaTov. No recognition of any of the good accomplished by Zionists – not the least of which are the lives sacrificed by so many Zionist children protecting the lives of all Israeli citizens – including Charedim. All there is - is hatred.
Modern Orthodox Jews generally support the modern State of Israel. Religious Zionists are actually card carrying members of Zionism. They are the religious branch. But I think it is accurate to say that most modern Orthodox Jews – even those who are not card carrying religious Zionists - support the State. Of course we too would like to see a state that is run according to Halacha. But that is a specific criticism and not a condemnation of the entire enterprise.
To the Charedi, the State of Israel is a hated entity. Depending upon how deeply Charedi one is, this can vary between simply hating it benignly; …to doing the kinds of things the people of Meah Shearim do; …all the way to actually trying to dismantle the Zionist entity (ala Neturei Karta). But what virtually all Charedim agree upon is that Israel would be a lot better off had Zionism not existed.
This has led to some of the biggest fights within Orthodoxy in the last 100 years. An illustrative example of this is the conversion issue.
Modern Orthodox Jews understand the need for the State to try and preserve its Jewish identity. This requires that it retain its Jewish majority. The huge influx of non Jews from Russia -who immigrated with their Jewish spouses and whose children are not Jewish (if the mother was the non Jewish spouse) – threatened that demographic. Charedim couldn’t care less about that.
To try and solve this problem a project was created to try and convert as many of those immigrants as possible.
Both religious Zionists and Charedim agree that conversions have to follow Halacha. But the fight comes into play in its implementation. Thus Religious Zionist Rabbanim relied on the Kulos of a Daas Yachid - Halachic leniencies so as to maximize the number of converts. This caused these Rabbanim to be vilified by Charedim who declared such Kulos as completely unacceptable - thus rendering a multitude of conversions invalid. In the process they destroyed the reputations of serious Talmidei Chachamim and Roshei Yeshiva.
I am not here to re-hash the conversion issue. Only to point out how serious the repercussions of these differences are.
Why is there so much hate? Much of it is indoctrinated from the earliest of ages. It is implanted in the minds of young Charedim by parents and Mechanchim alike. Much the same way Charedi hatred of America is implanted into the minds of American children. Only in Israel where almost everything is seen in extreme and polarizing terms – the hatred is much worse.
This indoctrination is based on the history of Zionism as they see it. It is taught in the most negative way possible. If there is a negative spin to be made, that is the one that gets taught. If there are two ways to look at a historical event - only the negative side is taught. Over and over again! There is so much negative reinforcement in these communities about Zionism it is a wonder that all of them aren’t Neturei Karta members! It makes the kind of hatred taught by Charedim in America - about America - look mild in comparison!
Charedi Zionist hatred spills over into Charedi America too. Most Charedim here would say they are anti Zionist to at least some degree. If you are Satmar your hatred of Zionism is not that different than Hamas’s hatred of it. The only difference is that Satmar will not fire rockets into your living room. I’m not so sure about Neturei Karta.
I would ask the anti Zionist Charedim the following questions:
What if there were no Zionism at all? What if it never existed? What if the situation were such that only the Yishuv HaYashan – the original pre-Zionist religious Jewish settlements - existed and no Zionist ever set foot in Israel? What would Israel look like today? Would there be an explosion of Torah societies there - like Beitar Ilit and Kiryat Sefer? Would there be the numbers of Lomdei Torah there now (60,000 yungeleit just in Kollelim) had there been no Zionism? Would there be the high level of Torah learning there is now? Would there be an infrastructure of the type that exists now? …or anything even close to it so as to en able people to move there and live civilized and relatively comfortable lives?
I think we all know the answer to all these questions. The answer is no.
The Yishuv HaYashan was not into the physical development of the country. They were very spiritual people who immigrated to Israel despite the unbelievable hardships of life there pre-Zionism. And even if they would have wanted to improve their lives materially, they had neither the means nor the drive to do so. They were all about spirituality and sacrifice. Not into building cities.
It is easy to be anti Zionist if you are Charedi. There are lots of reasons they will give you. Chapter and verse will be cited about ‘crimes’ committed by the early Zionists - over and over again. But without Zionism there would be very little Yiddishkeit there. Certainly not as we know it today. True - the Yishuv HaYashan would have grown. They would certainly be a strong spiritual presence. But the numbers would be minuscule compared to what exists today. And yet very few Charedim are willing to acknowledge that.
Those that do understand it even slightly might pay some mild lip service to it and immediately follow it up by saying something like ‘But they are such Reshaim’ – evil people! …and then repeat some anecdote to prove their point.
There is no sense of Hakaras HaTov. No recognition of any of the good accomplished by Zionists – not the least of which are the lives sacrificed by so many Zionist children protecting the lives of all Israeli citizens – including Charedim. All there is - is hatred.
Wednesday, September 16, 2009
Teaching Hatred
There is a wonderful article about the importance of American Jews being patriotic in Cross-Currents. Those who know my views on this subject will not be surprised to hear that I completely agree with the attitude expressed by the writer - Rabbi N. Daniel Korobkin.
Rabbi Korokobin describes his own journey through the Charedi educational system. I am a bit older than he is but his elementary educational experience about American patriotism parallels mine:
Growing up in the yeshiva day school system of the 70’s, I remember starting our day every morning with davening, and later when we got to English class, we faced the American flag and recited the Pledge of Allegiance. We also sang songs like “My Country ‘Tis of Thee,” “Grand Old Flag,” and “America the Beautiful.”
What followed however in his Yeshiva high school was a subliminal indoctrination to have nothing but derision and disdain for this country. His Rebbeim did not teach it directly. But in a far more insidious indirect fashion – the kind that makes it an almost innate belief:
There may have been a comment like the famous vort, “America stands for ‘Am Reika’ – an Empty Nation.” Or, perhaps it was just the emphasis on the tum’a (spiritual impurity) of the secular world that left me with a negative attitude toward my gentile countrymen and America in general.
This is what passes for Charedi Chinuch these days. I’m sure there are exceptions. But I believe that Rabbi Korobkin’s experience is far more the rule than the exception. The majority of Charedi young people are not taught to respect this country at all by the vast majority of Charedi Mechanchim.
I’m sure that the intent is to wean their students away from the general culture – which they do not grant any positive value. They see nothing but bad in American culture - rarely pointing out any postive value at all. Even when they concede to a positive value or two in American culture, they couch it in terms of being a rare exception to a virtually totally debased culture. A culture that should be avoided like the black plague!
What these Mechanchim have failed to realize is that this attitude contributes mightily to those who feel it is OK to cheat non Jews or the American government as long as one can get away with it. After all - they will reason - America is an empty nation-that is devoid of any sanctity. It is spiritually and morally bankrupt. They deserve what they get.
I of course realize that not every Charedi is brainwashed to this extent. Many in fact do realize the greatness of America and express it publicly. I personally know of several very Charedi Rabbanim that publicly say so all the time. They somehow managed to avoid the subliminal anti-American messages of their Charedi Mechanchim. Or they were lucky enough to be taught by exceptional people. But the anti American version of Chinuch still exists.
The sad irony is that by teaching Jewish values in this way it actually undermines them. Rabbi Korobkin is right about this attitude contributing to some of those who rationalize that cheating the government is just fine.
Rabbi Korobkin suggests a remedy for this intolerable situation. He says that members of Charedi Shuls should approach their rabbis and ask why they do not say the prayer for the welfare of the government. If no good reason is offered then he suggests that they insist their rabbi re-instate it.
The fact is that most Charedi Shuls do not say this prayer – even though it is time honored tradition. As Mr. Korobkin points out, perhaps the most ethical mind of the 19th century - R’ Yisroel Salanter said it. If he davened in a shul that didn’t - he said it by himself. And his world was a lot more anti Semitic than ours!
Although I agree with him in theory, in practice I think there are two chances of this happening: slim and none!
It's too late. The indoctrination is complete. In order to change this now entrenched mindset we have to do more than talk a Charedi Rav to reinstate the recital of this prayer. It won’t work. This has to be done at an elementary level - in the schools. We need to completely change the attitude of all Charedi Mechanchim and reject the "Torah" of hatred of the Gentile. That is not Torah. It is complete and utter Sheker – a lie insidiously implanted into the deepest recesses of the brain and heart.
Charedi Yeshiva high schools will not change things on their own. This is one area where the Rabbanim on the Agudah Moetzes or in Torah U’Mesorah can actually change things. They should mandate that every child in every day school start with the pledge of allegiance - followed by the singing of one of America’s patriotic songs – like ‘My Country ‘Tis of Thee’. An American flag should be required in every classroom and flown from every flagpole. Most importantly - insidious comments or ‘jokes’ about America must be forbidden along with any negative references to this country or non Jews – with serious consequences for Mechanchim who violate it.
Young people must learn to appreciate this great country and not denigrate it. This does not mean we shouldn’t teach children to avoid any of the negative values that exist in this country. Of course we should. There is much to criticize in American culture. But there is much more to praise. That should be the focus in each and every classroom – especially high school. I urge organizations like Agudah and Torah U’Mesorah to implement these changes immediately. There is a lot of work to be done and not a moment to lose.
Rabbi Korokobin describes his own journey through the Charedi educational system. I am a bit older than he is but his elementary educational experience about American patriotism parallels mine:
Growing up in the yeshiva day school system of the 70’s, I remember starting our day every morning with davening, and later when we got to English class, we faced the American flag and recited the Pledge of Allegiance. We also sang songs like “My Country ‘Tis of Thee,” “Grand Old Flag,” and “America the Beautiful.”
What followed however in his Yeshiva high school was a subliminal indoctrination to have nothing but derision and disdain for this country. His Rebbeim did not teach it directly. But in a far more insidious indirect fashion – the kind that makes it an almost innate belief:
There may have been a comment like the famous vort, “America stands for ‘Am Reika’ – an Empty Nation.” Or, perhaps it was just the emphasis on the tum’a (spiritual impurity) of the secular world that left me with a negative attitude toward my gentile countrymen and America in general.
This is what passes for Charedi Chinuch these days. I’m sure there are exceptions. But I believe that Rabbi Korobkin’s experience is far more the rule than the exception. The majority of Charedi young people are not taught to respect this country at all by the vast majority of Charedi Mechanchim.
I’m sure that the intent is to wean their students away from the general culture – which they do not grant any positive value. They see nothing but bad in American culture - rarely pointing out any postive value at all. Even when they concede to a positive value or two in American culture, they couch it in terms of being a rare exception to a virtually totally debased culture. A culture that should be avoided like the black plague!
What these Mechanchim have failed to realize is that this attitude contributes mightily to those who feel it is OK to cheat non Jews or the American government as long as one can get away with it. After all - they will reason - America is an empty nation-that is devoid of any sanctity. It is spiritually and morally bankrupt. They deserve what they get.
I of course realize that not every Charedi is brainwashed to this extent. Many in fact do realize the greatness of America and express it publicly. I personally know of several very Charedi Rabbanim that publicly say so all the time. They somehow managed to avoid the subliminal anti-American messages of their Charedi Mechanchim. Or they were lucky enough to be taught by exceptional people. But the anti American version of Chinuch still exists.
The sad irony is that by teaching Jewish values in this way it actually undermines them. Rabbi Korobkin is right about this attitude contributing to some of those who rationalize that cheating the government is just fine.
Rabbi Korobkin suggests a remedy for this intolerable situation. He says that members of Charedi Shuls should approach their rabbis and ask why they do not say the prayer for the welfare of the government. If no good reason is offered then he suggests that they insist their rabbi re-instate it.
The fact is that most Charedi Shuls do not say this prayer – even though it is time honored tradition. As Mr. Korobkin points out, perhaps the most ethical mind of the 19th century - R’ Yisroel Salanter said it. If he davened in a shul that didn’t - he said it by himself. And his world was a lot more anti Semitic than ours!
Although I agree with him in theory, in practice I think there are two chances of this happening: slim and none!
It's too late. The indoctrination is complete. In order to change this now entrenched mindset we have to do more than talk a Charedi Rav to reinstate the recital of this prayer. It won’t work. This has to be done at an elementary level - in the schools. We need to completely change the attitude of all Charedi Mechanchim and reject the "Torah" of hatred of the Gentile. That is not Torah. It is complete and utter Sheker – a lie insidiously implanted into the deepest recesses of the brain and heart.
Charedi Yeshiva high schools will not change things on their own. This is one area where the Rabbanim on the Agudah Moetzes or in Torah U’Mesorah can actually change things. They should mandate that every child in every day school start with the pledge of allegiance - followed by the singing of one of America’s patriotic songs – like ‘My Country ‘Tis of Thee’. An American flag should be required in every classroom and flown from every flagpole. Most importantly - insidious comments or ‘jokes’ about America must be forbidden along with any negative references to this country or non Jews – with serious consequences for Mechanchim who violate it.
Young people must learn to appreciate this great country and not denigrate it. This does not mean we shouldn’t teach children to avoid any of the negative values that exist in this country. Of course we should. There is much to criticize in American culture. But there is much more to praise. That should be the focus in each and every classroom – especially high school. I urge organizations like Agudah and Torah U’Mesorah to implement these changes immediately. There is a lot of work to be done and not a moment to lose.
Tuesday, September 15, 2009
Truth, Belief, and Dropouts
One of the major problems in male Chinuch in the Torah world is the over focus on Gemarah. The problems with that singular issue are enormous and in my view have a lot to do with the increase in dropouts from Judaism. If a child is not cut out for that type of learning he can easily lose interest quickly and become bored with school.
But because of parental and community pressure he will go through the motions and end up hating his educational experience - and as well – he may resent his parents and teachers for making him do that. He can then easily end up hating his religion too. This can quickly lead to dropping out of observance completely.
I see this more and more in some of the finest of families right here in Chicago. The ones I see are Charedi in Hashkafa. This is not to say that there aren’t any modern Orthodox dropouts. There certainly are. Why do I see more Charedim in this predicament? I believe it is related to the fact that the more one dimensional a curriculum is – the more students there will be that simply do not have any interest or are simply incapable of keeping up.
But that isn’t the only problem. There are important subjects in Judaism that are virtually ignored in most Yeshiva curriculums. The more Charedi they are the more they are ignored. One of them is in the area of basic belief or Emunah. That is due to the almost obsessive emphasis on Gemarah . There are other reasons for dropouts. But I think these are very significant ones.
This might be a surprise to the ‘uninitiated’. How can matters of faith not be taught - at least at a basic level? The explanation is rather simple.
An article in Cross-Currents by Jonathan Rosenblum explains it quite nicely. It is presumed by Torah educators that basic belief is a given in a child raised in an Orthodox home. It therefore need not be dealt with at all once in school. By then it is believed to be so ingrained that it not of any concern.
Well that is partially true. Belief is instilled indirectly but not with any great depth. The focus is on ritual. Belief is not really discussed at all in most homes. And that is understandable too. How many kindergartners think about belief? By the time one has questions they are so indoctrinated into Judaism that most students don’t need or want to question their beliefs.
That is enough to keep most students religious. It is simple faith – Emunah Peshuta. Difficult questions they may encounter are often treated with a shrug. They realize these questions are not easily answered but it doesn’t concern them. They trust the Mesorah. They also know that many great religious minds grappled with these questions. They do not feel the need to have them personally answered.
But there are a significant number of young people who are not satisfied with this approach. Questions of faith matter to them. Unanswered questions trouble them. If they are not dealt with it often leads to dropping out of Judaism.
There are some who will say that that most dropouts simply do not want to live with the hardships that observant Judaism requires. Keeping Kosher and Shabbos is not easy. Sexual freedom is much more fun than the restrictions placed upon one’s sex life by Halacha.
I’m sure that’s true in some cases. But clearly that is not the only explanation for the increase in the numbers of dropouts. One cannot overlook the one dimensional education forced upon them and the complete void in dealing with matters of faith.
The information age is in full gear. And it has certainly contributed to the dropout problem. If Emunah is not internalized and deep it can easily be lost on the information highway. One can find all manner of skepticism on the Internet. This has led to hundreds if not thousands of unprepared young people to become skeptics and even atheists.
Skepticism didn’t start with the Internet. Many great scientists, philosophers, and theologians have asked these questions throughout the ages and have themselves become skeptics and heretics. And universities are not reluctant to teach all of it.
All of this undermines the simple faith of those with questions. Basic assumptions begin to be questioned.
Questions of faith can come up from the most unexpected places. In today’s ‘Daf Yomi’ we had Chazal’s description of some basic astronomy. According to the Gemarah - that the earth rotates fully on its axis in a 24 hour cycle - does explains the sun's apparent motion. According to Chazal the earth is stationery relative to the sun. It is the sun that travels. It moves east to west. Once below the horizon it slips under the edge - and above -a dome and then traverses backwards - west to east - until it reaches the eastern horizon then slips back in below the dome to restart its daily visible movement westward.
Gemaros like these demand explanations to questioning minds. The worst response is to either ignore questions - or treat the questions themselves as heresy. But as Jonathan points out in his article - Rav Shlomo Wolbe says there is no such thing as a heretical question. There are only heretical answers. The question then arises, which answers are considered heresy and which are legitimate? Back to this question in a moment.
The bottom line is that as the current system exists very few Mechanchim know how to deal with these issues - nor does the curriculum exist in most schools that does so . All too often the response by a Mechanech is to try and scare off the questioner by telling him his questions are Apikursus – heresy! That might work for a third grader. But it will not work for most high school students. More than likely they will be turned off rather than sacred off by such answers.
Joanthan touts a new book that deals with this very issue:
A short book by veteran mechanech Rabbi Dovid Sapirman, A Mechanech’s Guide to Why and How to Teach Emunah deals with one such contemporary communal aspect. Published by Torah Umesorah, the booklet carries the haskomos of two of North America’s leading poskim, Rabbi Shlomo Eliyahu Miller and Rabbi Moshe Mordechai Loewy.
Normally I would applaud such a book. But Rabbi Miller’s approbations tell me not to trust it. He is a vehement opponent of Rabbi Natan Slifkin and has called Rabbi Slifkin’s approach to explaining the kinds of Gemaros I cited above - heresy. This - despite the fact that Rabbi Slifkin cites universally accepted Rishonim to back him up.
This is no way to treat people with serious questions who may find Rabbi Slifkin’s approach to be the most satisfying among the various legitimate approaches. If his view is the same as universally accepted Rishonim, it is outrageous to call these views heresy. Because that makes what these Rishonim believed heresy as well!
To limit legitimate alternatives of explaining contradictions is to limit the ability of some to have true faith.
So I am skeptical about this book. But I do agree with the premise of requiring more time be spent on Jewish thought. It ought to include as wide an array of legitimate Jewish thought as possible. It will perforce be at the expense of the time spent on Gemarah. But it will be time well spent.
But because of parental and community pressure he will go through the motions and end up hating his educational experience - and as well – he may resent his parents and teachers for making him do that. He can then easily end up hating his religion too. This can quickly lead to dropping out of observance completely.
I see this more and more in some of the finest of families right here in Chicago. The ones I see are Charedi in Hashkafa. This is not to say that there aren’t any modern Orthodox dropouts. There certainly are. Why do I see more Charedim in this predicament? I believe it is related to the fact that the more one dimensional a curriculum is – the more students there will be that simply do not have any interest or are simply incapable of keeping up.
But that isn’t the only problem. There are important subjects in Judaism that are virtually ignored in most Yeshiva curriculums. The more Charedi they are the more they are ignored. One of them is in the area of basic belief or Emunah. That is due to the almost obsessive emphasis on Gemarah . There are other reasons for dropouts. But I think these are very significant ones.
This might be a surprise to the ‘uninitiated’. How can matters of faith not be taught - at least at a basic level? The explanation is rather simple.
An article in Cross-Currents by Jonathan Rosenblum explains it quite nicely. It is presumed by Torah educators that basic belief is a given in a child raised in an Orthodox home. It therefore need not be dealt with at all once in school. By then it is believed to be so ingrained that it not of any concern.
Well that is partially true. Belief is instilled indirectly but not with any great depth. The focus is on ritual. Belief is not really discussed at all in most homes. And that is understandable too. How many kindergartners think about belief? By the time one has questions they are so indoctrinated into Judaism that most students don’t need or want to question their beliefs.
That is enough to keep most students religious. It is simple faith – Emunah Peshuta. Difficult questions they may encounter are often treated with a shrug. They realize these questions are not easily answered but it doesn’t concern them. They trust the Mesorah. They also know that many great religious minds grappled with these questions. They do not feel the need to have them personally answered.
But there are a significant number of young people who are not satisfied with this approach. Questions of faith matter to them. Unanswered questions trouble them. If they are not dealt with it often leads to dropping out of Judaism.
There are some who will say that that most dropouts simply do not want to live with the hardships that observant Judaism requires. Keeping Kosher and Shabbos is not easy. Sexual freedom is much more fun than the restrictions placed upon one’s sex life by Halacha.
I’m sure that’s true in some cases. But clearly that is not the only explanation for the increase in the numbers of dropouts. One cannot overlook the one dimensional education forced upon them and the complete void in dealing with matters of faith.
The information age is in full gear. And it has certainly contributed to the dropout problem. If Emunah is not internalized and deep it can easily be lost on the information highway. One can find all manner of skepticism on the Internet. This has led to hundreds if not thousands of unprepared young people to become skeptics and even atheists.
Skepticism didn’t start with the Internet. Many great scientists, philosophers, and theologians have asked these questions throughout the ages and have themselves become skeptics and heretics. And universities are not reluctant to teach all of it.
All of this undermines the simple faith of those with questions. Basic assumptions begin to be questioned.
Questions of faith can come up from the most unexpected places. In today’s ‘Daf Yomi’ we had Chazal’s description of some basic astronomy. According to the Gemarah - that the earth rotates fully on its axis in a 24 hour cycle - does explains the sun's apparent motion. According to Chazal the earth is stationery relative to the sun. It is the sun that travels. It moves east to west. Once below the horizon it slips under the edge - and above -a dome and then traverses backwards - west to east - until it reaches the eastern horizon then slips back in below the dome to restart its daily visible movement westward.
Gemaros like these demand explanations to questioning minds. The worst response is to either ignore questions - or treat the questions themselves as heresy. But as Jonathan points out in his article - Rav Shlomo Wolbe says there is no such thing as a heretical question. There are only heretical answers. The question then arises, which answers are considered heresy and which are legitimate? Back to this question in a moment.
The bottom line is that as the current system exists very few Mechanchim know how to deal with these issues - nor does the curriculum exist in most schools that does so . All too often the response by a Mechanech is to try and scare off the questioner by telling him his questions are Apikursus – heresy! That might work for a third grader. But it will not work for most high school students. More than likely they will be turned off rather than sacred off by such answers.
Joanthan touts a new book that deals with this very issue:
A short book by veteran mechanech Rabbi Dovid Sapirman, A Mechanech’s Guide to Why and How to Teach Emunah deals with one such contemporary communal aspect. Published by Torah Umesorah, the booklet carries the haskomos of two of North America’s leading poskim, Rabbi Shlomo Eliyahu Miller and Rabbi Moshe Mordechai Loewy.
Normally I would applaud such a book. But Rabbi Miller’s approbations tell me not to trust it. He is a vehement opponent of Rabbi Natan Slifkin and has called Rabbi Slifkin’s approach to explaining the kinds of Gemaros I cited above - heresy. This - despite the fact that Rabbi Slifkin cites universally accepted Rishonim to back him up.
This is no way to treat people with serious questions who may find Rabbi Slifkin’s approach to be the most satisfying among the various legitimate approaches. If his view is the same as universally accepted Rishonim, it is outrageous to call these views heresy. Because that makes what these Rishonim believed heresy as well!
To limit legitimate alternatives of explaining contradictions is to limit the ability of some to have true faith.
So I am skeptical about this book. But I do agree with the premise of requiring more time be spent on Jewish thought. It ought to include as wide an array of legitimate Jewish thought as possible. It will perforce be at the expense of the time spent on Gemarah. But it will be time well spent.
Monday, September 14, 2009
The Seal of Justice
The Conservative movement has introduced a new social justice initiative. It is a 'Hechsher' called Magen Tzedek. Roughly translated it means - seal of justice. This new initiative was created as a response to a terrible work situation that was reported about Agriprocessors a couple of years ago under its old management. Agriprocessors was at the time the largest distributor of kosher meats in the country. They were raided by federal authorities and among the accusations were that their employees – most of whom were illegal aliens - were horribly treated.
The almost immediate response by the Conservative movement was to create something tyhey called a Hekhsher Tzedek. Food producers would not only be required to see that their product is Kosher – it would be required to insure that the treatment of its workers is just - and the treatment of animals humane.
In theory I am supportive of that idea. I have suggested that Orthodox rabbis should themselves come up with these kinds of rules. Why - I thought - should we concede social justice to the Conservative movement? True - they came up with this particular idea first. But it was a good one and I thought we should go ahead with it.
I still believe that social justice is an important ideal. But as Ross Perot once said, ‘The devil is in the details’. When one sees a document that is 175 pages long one begins to wonder exactly what this new initiative mandates and what it will mean to the consumer.
On the plus side - the Conservative Movement is careful to point out that this new certification has nothing to do with the actual Kashrus of the food being produced. It will be an ‘add on’ on top of any Hechsher a food producer has. It will insure that not only is the food Kosher, but so too are its ethical standards.
That was a big concern among Orthodox leaders who feared that Conservative Kosher standards - which are not entirely the same as Orthodox standards - would create one big mess. There would be overlap, interference, and big time confusion. Not a good situation. Declaring in advance that this will be completely separate helps to meet that concern – although it doesn’t eliminate it entirely.
Be that as it may Magen Tzedek sounds great in principle. But I have to question how this is going to be implemented. Aside from the fact that this will not eliminate fears by the Orthodox of Conservative interference - there is a reality check that needs to be made.
We live in an economic system that is dictated by the market place. Completion is what drives success. Hechsherim cost money. The reason that food companies pay to have Hechsehrim is not because they are idealistic. They do it because it increases business.
Most Kosher food is consumed by non Jews. Kosher food is a sought after food commodity. People see it as an extra layer of protection over and above the USDA. Many conscientious consumers feel that the more supervision the food gets - the better the quality will be. What about the cost to the consumer? It is minuscule.
The kind of supervision that Magan Tzedek mandates sounds like it may increase the cost to the consumer significantly. Aside from paying for the supervision – Magen Tzedek requires that payroll structures be put in place that will end up increasing the costs to the consumer. That will put the food producer at a competitive disadvantage.
Most people of course do not want to see employers abuse their employees. But will they be willing to pay the price for preventing that at the supermarket? Won’t the consumer look at the price tag first? I think we all know the answer to that question.
This initiative is doomed to failure, I’m afraid.
This does not mean that I don’t support the idea of raising the ethical standards of the Kosher food production. Unfortunately the Agriprocessors experience shows us that we must have standardized ethical standards implemented across the board in all kosher food production. But I disagree with the well intended but prohibitively high standards set by the Conservative movement.
I would suggest that the Orthodox Union – if they haven’t yet done so – set their own more simplified standards. They are the oldest and largest Hechsher organization and ought to be the model for all others. They need to be realistic. I’m sure there is a happy medium between the high minded but prohibitively expensive standards sought by the Conservative movement and the unfair practices of some of the Kosher Food producers of the past.
All human beings have a right to be treated like they were created in the image of God - fairly with dignity and respect.
This does not mean we have to mandate payroll packages that includes expensive benefits - or minimum pay standards necessarily higher than the federally mandated minimum wage. What we should however do is implement better safety standards, pleasant working conditions and prevent any worker abuse. We ought to insist that any willful violations of the law in hiring practices risks removal of the Hechsher. Payroll and benefits packages should be worked out between the employees and employers to their mutual satisfaction and not be subject to some arbitrarily high and unaffordable standard.
These rules should be reasonable and uncomplicated - simple and straight forward. They need not be 175 pages long. And they ought to be incorporated into the Hechsher already given via existing supervisors. These rules ought to be viable and cost effective – and not add significantly to the price for the consumer.
Simplicity is the key - and the essence of success to my mind. We need not concede ethics to the Conservative movement. Nor should we. I predict Magen Tzedek will fail. We ought to pick up the gauntlet and do it ourselves in a way that will succeed. Kavod Habriyos and Kavod Shamyim demand it.
The almost immediate response by the Conservative movement was to create something tyhey called a Hekhsher Tzedek. Food producers would not only be required to see that their product is Kosher – it would be required to insure that the treatment of its workers is just - and the treatment of animals humane.
In theory I am supportive of that idea. I have suggested that Orthodox rabbis should themselves come up with these kinds of rules. Why - I thought - should we concede social justice to the Conservative movement? True - they came up with this particular idea first. But it was a good one and I thought we should go ahead with it.
I still believe that social justice is an important ideal. But as Ross Perot once said, ‘The devil is in the details’. When one sees a document that is 175 pages long one begins to wonder exactly what this new initiative mandates and what it will mean to the consumer.
On the plus side - the Conservative Movement is careful to point out that this new certification has nothing to do with the actual Kashrus of the food being produced. It will be an ‘add on’ on top of any Hechsher a food producer has. It will insure that not only is the food Kosher, but so too are its ethical standards.
That was a big concern among Orthodox leaders who feared that Conservative Kosher standards - which are not entirely the same as Orthodox standards - would create one big mess. There would be overlap, interference, and big time confusion. Not a good situation. Declaring in advance that this will be completely separate helps to meet that concern – although it doesn’t eliminate it entirely.
Be that as it may Magen Tzedek sounds great in principle. But I have to question how this is going to be implemented. Aside from the fact that this will not eliminate fears by the Orthodox of Conservative interference - there is a reality check that needs to be made.
We live in an economic system that is dictated by the market place. Completion is what drives success. Hechsherim cost money. The reason that food companies pay to have Hechsehrim is not because they are idealistic. They do it because it increases business.
Most Kosher food is consumed by non Jews. Kosher food is a sought after food commodity. People see it as an extra layer of protection over and above the USDA. Many conscientious consumers feel that the more supervision the food gets - the better the quality will be. What about the cost to the consumer? It is minuscule.
The kind of supervision that Magan Tzedek mandates sounds like it may increase the cost to the consumer significantly. Aside from paying for the supervision – Magen Tzedek requires that payroll structures be put in place that will end up increasing the costs to the consumer. That will put the food producer at a competitive disadvantage.
Most people of course do not want to see employers abuse their employees. But will they be willing to pay the price for preventing that at the supermarket? Won’t the consumer look at the price tag first? I think we all know the answer to that question.
This initiative is doomed to failure, I’m afraid.
This does not mean that I don’t support the idea of raising the ethical standards of the Kosher food production. Unfortunately the Agriprocessors experience shows us that we must have standardized ethical standards implemented across the board in all kosher food production. But I disagree with the well intended but prohibitively high standards set by the Conservative movement.
I would suggest that the Orthodox Union – if they haven’t yet done so – set their own more simplified standards. They are the oldest and largest Hechsher organization and ought to be the model for all others. They need to be realistic. I’m sure there is a happy medium between the high minded but prohibitively expensive standards sought by the Conservative movement and the unfair practices of some of the Kosher Food producers of the past.
All human beings have a right to be treated like they were created in the image of God - fairly with dignity and respect.
This does not mean we have to mandate payroll packages that includes expensive benefits - or minimum pay standards necessarily higher than the federally mandated minimum wage. What we should however do is implement better safety standards, pleasant working conditions and prevent any worker abuse. We ought to insist that any willful violations of the law in hiring practices risks removal of the Hechsher. Payroll and benefits packages should be worked out between the employees and employers to their mutual satisfaction and not be subject to some arbitrarily high and unaffordable standard.
These rules should be reasonable and uncomplicated - simple and straight forward. They need not be 175 pages long. And they ought to be incorporated into the Hechsher already given via existing supervisors. These rules ought to be viable and cost effective – and not add significantly to the price for the consumer.
Simplicity is the key - and the essence of success to my mind. We need not concede ethics to the Conservative movement. Nor should we. I predict Magen Tzedek will fail. We ought to pick up the gauntlet and do it ourselves in a way that will succeed. Kavod Habriyos and Kavod Shamyim demand it.
Sunday, September 13, 2009
An Unsung Hero
The following was posted as a comment on UOJ.
I am not in the habit of quoting from his blog. Not because I don't approve of his goals. I do. But because I do not approve of his methods.This comment deserves to be singled out. I am proud to do so here. It is a tribute to someone I know who quietly and without pay does the work that few people are willing to do - even for pay.
He is a modest individual who shuns the limelight. He goes out, spends time, and mentors young people who have fallen through the cracks in our system. Many of them roam the streets and alleyways at night looking for – God knows what. They seek escape from a world that has ultimately abandoned them. Many - if not most - of them have been sexually abused.
He gives them hope and strength. He does so on his own without any fanfare or community support - because he cares about them. He has been there himself. He understands them. And they know that. Others have - intentionally or not - allowed these kids to fall through the cracks . He aims to break their fall. And he is succeeding. The following letter by one of his charges testifies to that. Rabbi Mordechai Finkel is a hero and I salute him!
"Until someone swims against the tide of denial, stops the flow, builds a dam, and changes the minhag child sexual abuse doesn't go away on its own."
Our Rabbi in Chicago, Rabbi Finkel told us the same thing. IT'S UP TO EACH OF US to stop the cycle of abuse. It's either your FOR it or AGAINST it. Once a victim acts on the sickness, he is NO LONGER A VICTIM, HE's A PERPETRATOR.
We took Rabbi Finkel up on his challenge to find meaning in our life. Many of us are on our way back or have already arrived. We were treated like GARBAGE by the community and the so called "Rabbis" because we were challenging the way things were done in Chicago for ages. We have our own Rabbi who went through the same treatment for turning the tide.
We are so proud to have stood up, and still stand up against all garbage thrown at us. The MORE DIRT THE RABBIS AND COMMUNITY THROW AT US, THE CLEANER WE FEEL. We won't continue the chain of abuse. Thank God he came into our lives when we finally hit bottom and strengthened us and challenged us to make a life for ourself.
IF WE CAN DO IT, SO CAN YOU!! We know how bad off we were yet OVERCAME, YOU CAN ALSO!! Don't give up, you can do it. It might take a REAL RABBI to help you along, we found ours, we hope you find yours. They exist in every city, please find that man and give it a try.
STOP THE CYCLE! TAKE THE KNOCKS PEOPLE WILL GIVE YOU! IT MAY BE HARD! IT MAY HURT! BUT, WHEN YOU DO IT, THERE'S NO FEELING LIKE IT!
Rabbi Finkel thank you for throwing us a lifeline when we were about to drown. You should reap the benfits of your work and have Nachas from your kids and future generations. Working for no money shows the dedication and care you have for suffering souls. By us spreading your teachings, you have no idea how many people's lives you have touched.
SHANA TOVAH!
I am not in the habit of quoting from his blog. Not because I don't approve of his goals. I do. But because I do not approve of his methods.This comment deserves to be singled out. I am proud to do so here. It is a tribute to someone I know who quietly and without pay does the work that few people are willing to do - even for pay.
He is a modest individual who shuns the limelight. He goes out, spends time, and mentors young people who have fallen through the cracks in our system. Many of them roam the streets and alleyways at night looking for – God knows what. They seek escape from a world that has ultimately abandoned them. Many - if not most - of them have been sexually abused.
He gives them hope and strength. He does so on his own without any fanfare or community support - because he cares about them. He has been there himself. He understands them. And they know that. Others have - intentionally or not - allowed these kids to fall through the cracks . He aims to break their fall. And he is succeeding. The following letter by one of his charges testifies to that. Rabbi Mordechai Finkel is a hero and I salute him!
"Until someone swims against the tide of denial, stops the flow, builds a dam, and changes the minhag child sexual abuse doesn't go away on its own."
Our Rabbi in Chicago, Rabbi Finkel told us the same thing. IT'S UP TO EACH OF US to stop the cycle of abuse. It's either your FOR it or AGAINST it. Once a victim acts on the sickness, he is NO LONGER A VICTIM, HE's A PERPETRATOR.
We took Rabbi Finkel up on his challenge to find meaning in our life. Many of us are on our way back or have already arrived. We were treated like GARBAGE by the community and the so called "Rabbis" because we were challenging the way things were done in Chicago for ages. We have our own Rabbi who went through the same treatment for turning the tide.
We are so proud to have stood up, and still stand up against all garbage thrown at us. The MORE DIRT THE RABBIS AND COMMUNITY THROW AT US, THE CLEANER WE FEEL. We won't continue the chain of abuse. Thank God he came into our lives when we finally hit bottom and strengthened us and challenged us to make a life for ourself.
IF WE CAN DO IT, SO CAN YOU!! We know how bad off we were yet OVERCAME, YOU CAN ALSO!! Don't give up, you can do it. It might take a REAL RABBI to help you along, we found ours, we hope you find yours. They exist in every city, please find that man and give it a try.
STOP THE CYCLE! TAKE THE KNOCKS PEOPLE WILL GIVE YOU! IT MAY BE HARD! IT MAY HURT! BUT, WHEN YOU DO IT, THERE'S NO FEELING LIKE IT!
Rabbi Finkel thank you for throwing us a lifeline when we were about to drown. You should reap the benfits of your work and have Nachas from your kids and future generations. Working for no money shows the dedication and care you have for suffering souls. By us spreading your teachings, you have no idea how many people's lives you have touched.
SHANA TOVAH!
Friday, September 11, 2009
Popular Kabbalah
The conventional wisdom about the Kabbalah Centre and its founders and leaders, the Bergs is that it is at best a distortion of what Kabbalah truly is. At worst it makes a mockery of Judaism. I tend to more or less agree with that assessment.
Some say that the entire enterprise is a fraud and nothing but a huge ‘cash cow’ for its founders. A cash cow it is. Does that make them a completely evil enterprise?
I’m not sure it is entirely a fraud - at least not intentionally. I think they actually believe in what they are doing although the money they make is no small part of it.
There is an article in the Jerusalem Post (republished in VIN) which seems to put a positive spin on its accomplishments. That’s what comes through in an interview with Karen Berg the wife of founder Philip Berg.
First I want to make clear that I do not believe even for a moment that institution is in any way a legitimate expression of Judaism. On the contrary. I think it distorts Judaism. I do not support it.
I am far from an expert on Kabbalah. In fact I tend to avoid the subject entirely since I do not begin to understand any of it. I often wonder about those who say they do. But I trust the virtually unanimous view of Orthodox rabbinic opinion that rejects the Kabbalah Centre and its founders. Its founders are apparently Orthodox but they are distorters of the truth – whether intentionally or otherwise. They have been completely ostracized by virtually all of Orthodoxy. Rightly so.
But one tries to look for the good in anything. No less in a movement that to date has become a mega success in the non Jewish world.
The stated goal of this movement is to spread the ‘truth’ of Kabbalah and its benefits to non Jews. Whether that is even permissible or not is certainly a question. But it is being done. It is a fact of life. Big time. One of its most famous adherents is the entertainer Madonna.
Now Madonna is not someone I would choose to be my ambassador for anything Jewish. Her act is indeed immoral and anathematic to Judaism. She still dances around on stage half naked and I’m told makes some pretty obscene gestures in her show.
But what may not be noticed in all of that immoral dancing and prancing she does - is that in her private life she actually has improved herself. And she did so using Jewish sources – the Kabbalah as she understands it. Whether or not the Kabbalah she studied is accurate or not is not the issue. The fact is that Kabbalah identifiably Jewish. Whatever it is she learned, it is somehow Jewish in nature. One can see this in many of the interviews she has done. And she has incorporated those values into her private life.
This is not only true for her - it is true for many other celebrities. I am not going to list them but they are well known names – most of them non Jews.
I happen to believe that is a good thing. Why? Because it makes Judaism look good in the eyes of popular figures that have a lot of influence on the public. It’s too bad that they have found an illegitimate version of Judaism to wrap their heads around. But as illegitimate as it is – it is based on something that is authentically Jewish - Kabbalah. They all claim to have bettered their lives spiritually through it. How can that be a bad thing?
What is more important, it has put Judaism on the map to thousands of unaffiliated youth who look to these people as icons to be copied. A young Jew now knows about Kabbalah and may be curious enough go to the Kabbalah Centre just to see what it’s all about. They may stay there and go astray –or they may seek additional sources that are legitimate to find out more.
In a way the Kabbalah Centre can be seen as a Kiruv tool. This would not be my first choice – or any choice for a Kiruv tool – but there it is. Additionally it may be looked at as a way for non Jews to improve their lives – giving credit to things Jewish.
I’m not worried about this becoming mainstream among committed Jews. We all know this ‘Kabbalah’ is not legitimate. No religious Jew will be enticed by it. It is not designed for them by the Centere’s own admission. It is mostly designed for non Jews and unaffiliated Jews.
There is however the possibility that some unaffiliated Jews will buy into that completely without doing any further investigation into authentic Judaism. But will that make them any worse off than before – when they were totally assimilated?
The only drawback that I see is that eventually this entire enterprise will fall out of favor – and be seen for the illegitimacy that it is. If that happens all those celebrities who once swore by it will then condemn it – and by inference Judaism as well. That is a bad thing which may argue for a complete condemnation at any level.
But as of now, this is not the case. It has been – and still is -attracting people in droves all across the world. The vast majority of people who have experienced it - support it.
So I end up with mixed views about them. There’s good and bad in everything I guess.
Some say that the entire enterprise is a fraud and nothing but a huge ‘cash cow’ for its founders. A cash cow it is. Does that make them a completely evil enterprise?
I’m not sure it is entirely a fraud - at least not intentionally. I think they actually believe in what they are doing although the money they make is no small part of it.
There is an article in the Jerusalem Post (republished in VIN) which seems to put a positive spin on its accomplishments. That’s what comes through in an interview with Karen Berg the wife of founder Philip Berg.
First I want to make clear that I do not believe even for a moment that institution is in any way a legitimate expression of Judaism. On the contrary. I think it distorts Judaism. I do not support it.
I am far from an expert on Kabbalah. In fact I tend to avoid the subject entirely since I do not begin to understand any of it. I often wonder about those who say they do. But I trust the virtually unanimous view of Orthodox rabbinic opinion that rejects the Kabbalah Centre and its founders. Its founders are apparently Orthodox but they are distorters of the truth – whether intentionally or otherwise. They have been completely ostracized by virtually all of Orthodoxy. Rightly so.
But one tries to look for the good in anything. No less in a movement that to date has become a mega success in the non Jewish world.
The stated goal of this movement is to spread the ‘truth’ of Kabbalah and its benefits to non Jews. Whether that is even permissible or not is certainly a question. But it is being done. It is a fact of life. Big time. One of its most famous adherents is the entertainer Madonna.
Now Madonna is not someone I would choose to be my ambassador for anything Jewish. Her act is indeed immoral and anathematic to Judaism. She still dances around on stage half naked and I’m told makes some pretty obscene gestures in her show.
But what may not be noticed in all of that immoral dancing and prancing she does - is that in her private life she actually has improved herself. And she did so using Jewish sources – the Kabbalah as she understands it. Whether or not the Kabbalah she studied is accurate or not is not the issue. The fact is that Kabbalah identifiably Jewish. Whatever it is she learned, it is somehow Jewish in nature. One can see this in many of the interviews she has done. And she has incorporated those values into her private life.
This is not only true for her - it is true for many other celebrities. I am not going to list them but they are well known names – most of them non Jews.
I happen to believe that is a good thing. Why? Because it makes Judaism look good in the eyes of popular figures that have a lot of influence on the public. It’s too bad that they have found an illegitimate version of Judaism to wrap their heads around. But as illegitimate as it is – it is based on something that is authentically Jewish - Kabbalah. They all claim to have bettered their lives spiritually through it. How can that be a bad thing?
What is more important, it has put Judaism on the map to thousands of unaffiliated youth who look to these people as icons to be copied. A young Jew now knows about Kabbalah and may be curious enough go to the Kabbalah Centre just to see what it’s all about. They may stay there and go astray –or they may seek additional sources that are legitimate to find out more.
In a way the Kabbalah Centre can be seen as a Kiruv tool. This would not be my first choice – or any choice for a Kiruv tool – but there it is. Additionally it may be looked at as a way for non Jews to improve their lives – giving credit to things Jewish.
I’m not worried about this becoming mainstream among committed Jews. We all know this ‘Kabbalah’ is not legitimate. No religious Jew will be enticed by it. It is not designed for them by the Centere’s own admission. It is mostly designed for non Jews and unaffiliated Jews.
There is however the possibility that some unaffiliated Jews will buy into that completely without doing any further investigation into authentic Judaism. But will that make them any worse off than before – when they were totally assimilated?
The only drawback that I see is that eventually this entire enterprise will fall out of favor – and be seen for the illegitimacy that it is. If that happens all those celebrities who once swore by it will then condemn it – and by inference Judaism as well. That is a bad thing which may argue for a complete condemnation at any level.
But as of now, this is not the case. It has been – and still is -attracting people in droves all across the world. The vast majority of people who have experienced it - support it.
So I end up with mixed views about them. There’s good and bad in everything I guess.
Thursday, September 10, 2009
Sliding to the Left
Today marks the opening of a new Yeshiva. This one is designed to educate and ordain a new breed of rabbinic leaders in Orthodoxy. This Yeshiva will attempt to recruit the best and brightest among us to serve the Jewish people. But there is a twist. This yeshiva will accept only female applicants.
Well, I’m not sure that’s accurate. Perhaps they will accept male applicants too. But it is specifically designed for women.
It is called Yeshivat Maharat.
You may recall that the term Maharat was coined by Rabbi Avi Weiss. It was used as a compromise term for women who wanted to serve in the rabbinate. For some reason he did not go the extra mile and simply call them rabbis. I of course realize that the Hebrew word for rabbi is Rav. And that is a masculine term. But the word rabbi has come to mean simply an ordained minister of the Jewish faith. Rabbi would therefore be quite appropriate – if you ask me. (although I originally suggested that the word ‘rabbanit’ be co-opted).
Be that as it may, it is indeed a milestone. And another step away from mainstream Orthodoxy.
As I have said in the past, I do not believe any Halacha was violated here. Nor do I think there is anything wrong with attaining Torah knowledge by either sex. But I still object to the idea of conferring Semicha upon a woman . Aside from stepping out of mainstream Orthodoxy - I believe that much of the source motivation is based in social feminism – the idea that men and women should be equal in all areas of life including religion. In my mind that is an illegitimate reason to pursue the role of rabbi. Not because women aren’t capable. They most certainly are.
In some areas they are superior to men. For example in the area of Taharas Mishpahca. Women are simply more comfortable discussing intimacy issues with other women. Why shouldn’t there be women trained in these subjects that can deal directly with them when in need of rabbinic type services? I was -and still am - in favor of Yoatzot who are trained to advise women in these matters. And even if there was a possible feminist motive in some women becoming Yoatzot, the need outweighs that concern. Yoatzot are truly learned and well trained to serve in that capacity.
But a female rabbi (or Maharat) smacks too much of the feminist equality motive rather than a sincere desire to serve – although I’m sure that both are part of their motivation. The push towards Semicha has been ongoing for quite some time now by organizations like The Jewish Orthodox Feminist Alliance (JOFA).
Doesn’t that name say it all? This is a group of Orthodox women who clearly state that their goals are feminist. They seek equality with men within the framework for Halacha – no matter how far the envelope is pushed.
I must ask. Is that what God wants of His people? Is this how we are to conduct ourselves? In some sort of search for gender equality? Let’s not kid ourselves. This is not a search for religious equality. We are already equal in the eyes of God. That is really the only kind of religious equality that counts.
Men and women each have independent roles as Jews to fulfill in Judaism. The Torah and Mitzvos apply equally to both. Most Mitzvos are sex neutral. There are however specific Mitzvos for men and specific Mitzvos for women. There is absolutely no requirement by God for either sex to pursue avenues of service not demanded of them.
Not that there is anything wrong with a woman trying to fulfill those Mitzvos. It is quite laudable to a Mitzvah even if it is not required. But not when motivations for it are sourced in ideals foreign to The Torah and so far removed from the mainstream.
When a woman takes the Arba Minim (Lulav and Esrog etc.) on Sukkos she has done nothing wrong and everything right. But if she starts studying for Semicha - one must ask why she is doing that?
Any behavior that is sourced in an ideology that is anathematic to Judaism is suspect and should be avoided – even if it is technically permitted. Because it is an all too easy slippery slope from there to violation of Halacha especially when the primary motivation is feminist.
I realize that this new Semicha program will be meticulous in following Halacha. Women will be forbidden from taking full pulpits in mixed seating Shuls – even if they are Traditional and not Conservative. But they will be taking positions that ‘dance’ around being a full pulpit rabbi. They will be giving sermons after the services on Shabbos and doing every other possible thing a rabbi does that falls within the parameters of Halacha. But will still be forbidden by Halkacha from davening together with men in the Shul or leading the services in any way. They cannot even be counted toward a Minyan. They will - in short - be ‘kept behind the Mechitza’ in any case. Will this be enough for Orthodox feminists?
Why is this step necessary? What is gained by pursuing a half baked rabbinic position? Seeking jobs like this will only highlight the perceived disparity between how the sexes are treated in Orhtodoxy.
I understand that it is legitimate to be recognized for one’s achievements. Not that this should be the primary reason for Torah study. But it is certainly understandable, and it is quite correct to offer recognition. But only as an achievement in learning, not as a second class rabbinic leader.
I also understand that women can fulfill a need in other areas of the rabbinate and deserve to be titled in some way. That’s why I support the title Yoetzet. But… Rabbi? …or Maharat?
I suggest that the institution of this new phase in left wing modern orthodoxy is a step in the wrong direction. We will now have a Yeshiva that will be ordaining women. Maharat… Rabbi… What’s the difference? They will be going through the same training as any male rabbinic student.
I have no personal quarrel with Maharat Sara Hurwitz, the first woman to be ordained in Orthodoxy. She wrote the essay which generated this post. I’m sure she is sincere in her beliefs and actions. I am equally certain that she is an exemplary individual who is everything she says she is – and more. She wants to serve Klal Yisroel. That was and is her goal. But why must it be in a way that smacks so strongly of feminist motives? It is fair to ask whether her motives were free of feminism. I’m sorry to say that I don’t think they were free of it. There is at least a hint of social feminism even in Maharat Hurwitz’s motives. Here are her words:
The time has come, the day has come, for women to transform their knowledge into service, to be able to stand together, with our male counterparts, as spiritual leaders of our community.
Need I say more?
Well, I’m not sure that’s accurate. Perhaps they will accept male applicants too. But it is specifically designed for women.
It is called Yeshivat Maharat.
You may recall that the term Maharat was coined by Rabbi Avi Weiss. It was used as a compromise term for women who wanted to serve in the rabbinate. For some reason he did not go the extra mile and simply call them rabbis. I of course realize that the Hebrew word for rabbi is Rav. And that is a masculine term. But the word rabbi has come to mean simply an ordained minister of the Jewish faith. Rabbi would therefore be quite appropriate – if you ask me. (although I originally suggested that the word ‘rabbanit’ be co-opted).
Be that as it may, it is indeed a milestone. And another step away from mainstream Orthodoxy.
As I have said in the past, I do not believe any Halacha was violated here. Nor do I think there is anything wrong with attaining Torah knowledge by either sex. But I still object to the idea of conferring Semicha upon a woman . Aside from stepping out of mainstream Orthodoxy - I believe that much of the source motivation is based in social feminism – the idea that men and women should be equal in all areas of life including religion. In my mind that is an illegitimate reason to pursue the role of rabbi. Not because women aren’t capable. They most certainly are.
In some areas they are superior to men. For example in the area of Taharas Mishpahca. Women are simply more comfortable discussing intimacy issues with other women. Why shouldn’t there be women trained in these subjects that can deal directly with them when in need of rabbinic type services? I was -and still am - in favor of Yoatzot who are trained to advise women in these matters. And even if there was a possible feminist motive in some women becoming Yoatzot, the need outweighs that concern. Yoatzot are truly learned and well trained to serve in that capacity.
But a female rabbi (or Maharat) smacks too much of the feminist equality motive rather than a sincere desire to serve – although I’m sure that both are part of their motivation. The push towards Semicha has been ongoing for quite some time now by organizations like The Jewish Orthodox Feminist Alliance (JOFA).
Doesn’t that name say it all? This is a group of Orthodox women who clearly state that their goals are feminist. They seek equality with men within the framework for Halacha – no matter how far the envelope is pushed.
I must ask. Is that what God wants of His people? Is this how we are to conduct ourselves? In some sort of search for gender equality? Let’s not kid ourselves. This is not a search for religious equality. We are already equal in the eyes of God. That is really the only kind of religious equality that counts.
Men and women each have independent roles as Jews to fulfill in Judaism. The Torah and Mitzvos apply equally to both. Most Mitzvos are sex neutral. There are however specific Mitzvos for men and specific Mitzvos for women. There is absolutely no requirement by God for either sex to pursue avenues of service not demanded of them.
Not that there is anything wrong with a woman trying to fulfill those Mitzvos. It is quite laudable to a Mitzvah even if it is not required. But not when motivations for it are sourced in ideals foreign to The Torah and so far removed from the mainstream.
When a woman takes the Arba Minim (Lulav and Esrog etc.) on Sukkos she has done nothing wrong and everything right. But if she starts studying for Semicha - one must ask why she is doing that?
Any behavior that is sourced in an ideology that is anathematic to Judaism is suspect and should be avoided – even if it is technically permitted. Because it is an all too easy slippery slope from there to violation of Halacha especially when the primary motivation is feminist.
I realize that this new Semicha program will be meticulous in following Halacha. Women will be forbidden from taking full pulpits in mixed seating Shuls – even if they are Traditional and not Conservative. But they will be taking positions that ‘dance’ around being a full pulpit rabbi. They will be giving sermons after the services on Shabbos and doing every other possible thing a rabbi does that falls within the parameters of Halacha. But will still be forbidden by Halkacha from davening together with men in the Shul or leading the services in any way. They cannot even be counted toward a Minyan. They will - in short - be ‘kept behind the Mechitza’ in any case. Will this be enough for Orthodox feminists?
Why is this step necessary? What is gained by pursuing a half baked rabbinic position? Seeking jobs like this will only highlight the perceived disparity between how the sexes are treated in Orhtodoxy.
I understand that it is legitimate to be recognized for one’s achievements. Not that this should be the primary reason for Torah study. But it is certainly understandable, and it is quite correct to offer recognition. But only as an achievement in learning, not as a second class rabbinic leader.
I also understand that women can fulfill a need in other areas of the rabbinate and deserve to be titled in some way. That’s why I support the title Yoetzet. But… Rabbi? …or Maharat?
I suggest that the institution of this new phase in left wing modern orthodoxy is a step in the wrong direction. We will now have a Yeshiva that will be ordaining women. Maharat… Rabbi… What’s the difference? They will be going through the same training as any male rabbinic student.
I have no personal quarrel with Maharat Sara Hurwitz, the first woman to be ordained in Orthodoxy. She wrote the essay which generated this post. I’m sure she is sincere in her beliefs and actions. I am equally certain that she is an exemplary individual who is everything she says she is – and more. She wants to serve Klal Yisroel. That was and is her goal. But why must it be in a way that smacks so strongly of feminist motives? It is fair to ask whether her motives were free of feminism. I’m sorry to say that I don’t think they were free of it. There is at least a hint of social feminism even in Maharat Hurwitz’s motives. Here are her words:
The time has come, the day has come, for women to transform their knowledge into service, to be able to stand together, with our male counterparts, as spiritual leaders of our community.
Need I say more?
Wednesday, September 09, 2009
The Nakedness of a Woman’s Hair
One of the things one finds in modern orthodox (MO) circles that many women do not cover their hair. This is often brought as an example of modern orthodox laxity in observance.
The truth of the matter is that serious modern orthodox Jewish women who are married -even in the most left wing of modern orthodoxy - do cover their hair. But it is fair to say that many do not. I think it is also fair to say that not all of them are MO-Lite. Many are serious MO Jewish women who are quite careful in Mitzvah observance. This has always raised a question in my mind. How important is it for a married woman to cover her hair?
I have always had difficulty with this particular issue since it is based on the concept of Sair B’Isha Erva - a woman’s hair is considered her nakedness. But is it? Well - it depends. Single women who have never been married do not cover their hair. This means that there is no intrinsic ‘nakedness’ to hair.
Yet, the fact is that the hair of a married woman is considered Erva. So what gives?
I have written about this before and it merits another look by what is now a larger readership.
There are two terms identified in Halacha that refer to sexually modest behavior.
Daas Moshe is the term used in Halacha to connote that which is the immutable Halacha transmitted to us via Moshe Rabbeinu. .
Daas Yehudis is the term that refers to a custom of modesty for women that is accepted by a majority of them in a given society. If a woman transgresses one of these modesty customs, she violates Daas Yehudis.
The Shulchan Aruch (Even HaEzer 21) which deals mostly with the laws governing intimacy between men and women includes the issue of hair covering. While it doesn’t specifically say that hair covering is relative to societal standards - it cannot be ruled out that it is. The activities mentioned in Even HaEzer 21 are not categorized as either Daas Yehudis or Daas Moshe. The Shulchan Aruch just tells us how to behave without specifying the level of Issur. The tone of the Siman is more about removing temptation. It tells us how far we should go in doing that.
It can be understood from the Even HaEzer (115:4) that Daas Yehudis is a modesty issue which has always been relative to one's society. It is designed to protect us from violating Issurei Erva, those laws about sexual conduct which are biblically mandated. By definition, Tznius (modesty) in dress that goes beyond Erva is that which is communally perceived as such.
In certain Muslim cultures for example - Jewish women who do not dress in accordance with those standards are not acting modestly. They would be violating Daas Yehudis - but not Daas Moshe.
Based on this - I believe that the concept of culturally determined modesty in dress boils down to ‘what one is used to seeing’. If one becomes accustomed to rarely if ever seeing anything but the eyes of a woman then exposure to the face may very well be seductive - even though the face is not normally seductive in western culture - or considered such by the Torah.
But in some Muslim cultures - it is. Dressing by western standards of modesty- in a Muslim culture like Iran would be considered immodest and a source of temptation in their society. Even the stringent modesty standards of Meah Shearim would not be stringent enough in societies where women must cover their faces.
I think it is reasonable to assert the following. The Shulchan Aruch, indicates categorizing uncovered hair as a violation of Daas Yehudis and not Daas Moshe. That makes it relative to the culture. This allows for at least the possibility that in another time and another place, uncovering hair might not be a violation of Daas Yehudis.
Just to be clear, I am not advocating the abandonment of what is now almost universally accepted Halacha. That probably makes it a violation of Daas Yehudis. I am only suggesting that an alternative interpretation of Halacha as a ‘Limud Zechus’ – so as to view those women who do not cover their hair in a more favorable Halachic light.
The truth of the matter is that serious modern orthodox Jewish women who are married -even in the most left wing of modern orthodoxy - do cover their hair. But it is fair to say that many do not. I think it is also fair to say that not all of them are MO-Lite. Many are serious MO Jewish women who are quite careful in Mitzvah observance. This has always raised a question in my mind. How important is it for a married woman to cover her hair?
I have always had difficulty with this particular issue since it is based on the concept of Sair B’Isha Erva - a woman’s hair is considered her nakedness. But is it? Well - it depends. Single women who have never been married do not cover their hair. This means that there is no intrinsic ‘nakedness’ to hair.
Yet, the fact is that the hair of a married woman is considered Erva. So what gives?
I have written about this before and it merits another look by what is now a larger readership.
There are two terms identified in Halacha that refer to sexually modest behavior.
Daas Moshe is the term used in Halacha to connote that which is the immutable Halacha transmitted to us via Moshe Rabbeinu. .
Daas Yehudis is the term that refers to a custom of modesty for women that is accepted by a majority of them in a given society. If a woman transgresses one of these modesty customs, she violates Daas Yehudis.
The Shulchan Aruch (Even HaEzer 21) which deals mostly with the laws governing intimacy between men and women includes the issue of hair covering. While it doesn’t specifically say that hair covering is relative to societal standards - it cannot be ruled out that it is. The activities mentioned in Even HaEzer 21 are not categorized as either Daas Yehudis or Daas Moshe. The Shulchan Aruch just tells us how to behave without specifying the level of Issur. The tone of the Siman is more about removing temptation. It tells us how far we should go in doing that.
It can be understood from the Even HaEzer (115:4) that Daas Yehudis is a modesty issue which has always been relative to one's society. It is designed to protect us from violating Issurei Erva, those laws about sexual conduct which are biblically mandated. By definition, Tznius (modesty) in dress that goes beyond Erva is that which is communally perceived as such.
In certain Muslim cultures for example - Jewish women who do not dress in accordance with those standards are not acting modestly. They would be violating Daas Yehudis - but not Daas Moshe.
Based on this - I believe that the concept of culturally determined modesty in dress boils down to ‘what one is used to seeing’. If one becomes accustomed to rarely if ever seeing anything but the eyes of a woman then exposure to the face may very well be seductive - even though the face is not normally seductive in western culture - or considered such by the Torah.
But in some Muslim cultures - it is. Dressing by western standards of modesty- in a Muslim culture like Iran would be considered immodest and a source of temptation in their society. Even the stringent modesty standards of Meah Shearim would not be stringent enough in societies where women must cover their faces.
I think it is reasonable to assert the following. The Shulchan Aruch, indicates categorizing uncovered hair as a violation of Daas Yehudis and not Daas Moshe. That makes it relative to the culture. This allows for at least the possibility that in another time and another place, uncovering hair might not be a violation of Daas Yehudis.
Just to be clear, I am not advocating the abandonment of what is now almost universally accepted Halacha. That probably makes it a violation of Daas Yehudis. I am only suggesting that an alternative interpretation of Halacha as a ‘Limud Zechus’ – so as to view those women who do not cover their hair in a more favorable Halachic light.
Tuesday, September 08, 2009
Redefining Centrism
It has occurred to me that one of the issues facing Centrist Orthodox Jews is that Centrism is not a well defined Hashkafa.
For the most part it is associated with Torah U’Mada (TuM). This is a philosophy that espouses that the world of Torah knowledge- Limudei Kodesh - and the world of secular knowledge – Limudei Chol - are two separate realms of legitimate study. And that although Torah is the primary area of study for Jews, secular studies have a very high value of their own. It is through the independent study of both where one arrives at both spiritual and material truth.
But TuM is not the only legitimate philosophy of a Centrist. I have in the said in the past and continue to believe that Hirschean Torah Im Derech Eretz (TIDE) is an equally valid approach for Centrists. Torah Im Derech Eretz agrees with Torah U’Mada that both Torah and Mada are necessary. But they disagree on separating them. TIDE sees it as an integrated endeavor. TIDE believes that it is essential to study Mada that enhances ones beliefs and understanding of Torah. But Mada that does not do that is perhaps not even permitted.
On the other hand TuM believes that independent study all disciplines without trying to integrate them will give you the same result - and that only after studying and knowing a given discipline independently will one be able one to see its the relevance to Torah. It is a bit more complicated and there are other differences but I believe this is the main one in a nutshell.
Participation in secular culture is the same for both. Both Hashkafos see it as positive when there is no contradiction with Halacha.
What about Torah and Paranssa (TuP)? There are many people who believe that studying secular studies is entirely permissible for purposes of making a living. Many of these individuals actually come from Charedi backgrounds. And many of them participate in the culture too. Should they be included as Centrists?
I think that the answer is yes, they should. I would define Centrism as more of an overall attitude about life in general rather than a religious philosophy or Hashkafa. TuM, TIDE, and perhaps TuP are each independent philosophies which can be held by any given Centrist. In other words one’s philosophy may or may not make you a Centrist. But Certainly Centrism is not a single philosophy. It is a category of Observant Jews who share certain common beliefs, worldviews, and lifestyles but can differ in Hashkafa.
This is not the traditional view of Centrism. I believe that ‘Centrism ‘is a term that was coined by Dr. Norman Lamm. It was in response to a leftward move in Modern Orthodoxy that had become somewhat apologetic.
If I recall correctly he felt it was important for Modern Orthodoxy to not be apologetic about their lifestyles and be more proactive about them. If I recall correctly he wanted to put as much emphasis on the word Orthodox as he did modern. He saw Modern Orthodoxy as a L’Chatchila - not a B’Dieved. Some might call this view the right wing modern Orthodox view. The idea is to embrace what is good in the culture (not the least of which is to have a positive attitude about Limudei Chol); to be serious about Torah learning; and to be meticulous in the observance of Mitzvos. This is what he urged Modern Orthodox Jews to do.
I think he was right about that. That is the standard I try and live by. But this definition no longer applies only to right wing modern Orthodox Jews. I think many Charedim may be comfortable with it.
Orthodoxy in all of its incarnations has evolved into a sort of melding of all groups of serious Jews along the lines of what Rabbi Beryl Wein has spoken of and of which I have written about in the past.
There are of course extremes on both ends of Orthodoxy. You have Meah Shearim Jews on one end and Modern Orthodox-Lite Jews on the other.
But there is a vast ‘middle class’ that tends to meld the closer it gets to the center of the spectrum. The vast ‘middle class’ is slowly merging into one social unit. How far down both sides of the spectrum that goes – I’m not sure. But to the extent that it does - it can legitimately be classified as Centrist.
The very term Centrist connotes middle - the middle of the spectrum. Centrism is not as much a Hashkafa as it is a way of thinking. It is in essence - moderation. The way of a Centrist is to eschew extremes and to tolerate different points of view.
On that level many Charedim can be Centrists too. That includes vast majority of working Charedim – especially those in the professions who have had higher educations.
Of course not all of them are. They too have their apologists… those who say, ‘Nebech! I couldn’t make it as a Kollelnik and I am now a lesser Jew than them. Such people may even discover the cure for Cancer and still believe that about themselves. They are not Centrists.
But to those Charedim that do not have this ‘inferiority complex’ I say. ‘Welcome aboard’. They pretty much lead the same lifestyles that right wing modern Orthodox Jews do. Both are as meticulous in Mitzvah observance. Both place a high value in Torah learning. Both raise their children with similar values. Both have strong work ethics and value secular knowledge - at least at the Parnassa level. The Hashkafos may be different. How each sees secular studies may be different. But the lifestyles are very similar. And that in my view makes them both Centrists.
For the most part it is associated with Torah U’Mada (TuM). This is a philosophy that espouses that the world of Torah knowledge- Limudei Kodesh - and the world of secular knowledge – Limudei Chol - are two separate realms of legitimate study. And that although Torah is the primary area of study for Jews, secular studies have a very high value of their own. It is through the independent study of both where one arrives at both spiritual and material truth.
But TuM is not the only legitimate philosophy of a Centrist. I have in the said in the past and continue to believe that Hirschean Torah Im Derech Eretz (TIDE) is an equally valid approach for Centrists. Torah Im Derech Eretz agrees with Torah U’Mada that both Torah and Mada are necessary. But they disagree on separating them. TIDE sees it as an integrated endeavor. TIDE believes that it is essential to study Mada that enhances ones beliefs and understanding of Torah. But Mada that does not do that is perhaps not even permitted.
On the other hand TuM believes that independent study all disciplines without trying to integrate them will give you the same result - and that only after studying and knowing a given discipline independently will one be able one to see its the relevance to Torah. It is a bit more complicated and there are other differences but I believe this is the main one in a nutshell.
Participation in secular culture is the same for both. Both Hashkafos see it as positive when there is no contradiction with Halacha.
What about Torah and Paranssa (TuP)? There are many people who believe that studying secular studies is entirely permissible for purposes of making a living. Many of these individuals actually come from Charedi backgrounds. And many of them participate in the culture too. Should they be included as Centrists?
I think that the answer is yes, they should. I would define Centrism as more of an overall attitude about life in general rather than a religious philosophy or Hashkafa. TuM, TIDE, and perhaps TuP are each independent philosophies which can be held by any given Centrist. In other words one’s philosophy may or may not make you a Centrist. But Certainly Centrism is not a single philosophy. It is a category of Observant Jews who share certain common beliefs, worldviews, and lifestyles but can differ in Hashkafa.
This is not the traditional view of Centrism. I believe that ‘Centrism ‘is a term that was coined by Dr. Norman Lamm. It was in response to a leftward move in Modern Orthodoxy that had become somewhat apologetic.
If I recall correctly he felt it was important for Modern Orthodoxy to not be apologetic about their lifestyles and be more proactive about them. If I recall correctly he wanted to put as much emphasis on the word Orthodox as he did modern. He saw Modern Orthodoxy as a L’Chatchila - not a B’Dieved. Some might call this view the right wing modern Orthodox view. The idea is to embrace what is good in the culture (not the least of which is to have a positive attitude about Limudei Chol); to be serious about Torah learning; and to be meticulous in the observance of Mitzvos. This is what he urged Modern Orthodox Jews to do.
I think he was right about that. That is the standard I try and live by. But this definition no longer applies only to right wing modern Orthodox Jews. I think many Charedim may be comfortable with it.
Orthodoxy in all of its incarnations has evolved into a sort of melding of all groups of serious Jews along the lines of what Rabbi Beryl Wein has spoken of and of which I have written about in the past.
There are of course extremes on both ends of Orthodoxy. You have Meah Shearim Jews on one end and Modern Orthodox-Lite Jews on the other.
But there is a vast ‘middle class’ that tends to meld the closer it gets to the center of the spectrum. The vast ‘middle class’ is slowly merging into one social unit. How far down both sides of the spectrum that goes – I’m not sure. But to the extent that it does - it can legitimately be classified as Centrist.
The very term Centrist connotes middle - the middle of the spectrum. Centrism is not as much a Hashkafa as it is a way of thinking. It is in essence - moderation. The way of a Centrist is to eschew extremes and to tolerate different points of view.
On that level many Charedim can be Centrists too. That includes vast majority of working Charedim – especially those in the professions who have had higher educations.
Of course not all of them are. They too have their apologists… those who say, ‘Nebech! I couldn’t make it as a Kollelnik and I am now a lesser Jew than them. Such people may even discover the cure for Cancer and still believe that about themselves. They are not Centrists.
But to those Charedim that do not have this ‘inferiority complex’ I say. ‘Welcome aboard’. They pretty much lead the same lifestyles that right wing modern Orthodox Jews do. Both are as meticulous in Mitzvah observance. Both place a high value in Torah learning. Both raise their children with similar values. Both have strong work ethics and value secular knowledge - at least at the Parnassa level. The Hashkafos may be different. How each sees secular studies may be different. But the lifestyles are very similar. And that in my view makes them both Centrists.
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