Agreeing to Disagree Agreeably

Rabbi Pesach Lerner (Arutz Sheva)

The ever-elusive unity of the Jewish people was on display recently at a meeting of the Jewish Agency for Israel—and not in a positive way.

As much as I long for genuine Jewish unity, I don’t believe complete unity is attainable when the theological and ideological divide between Orthodox Judaism and heterodox movements is as profound as it is today. Nevertheless, that does not mean unity is impossible. We should still be able to stand together in those areas where we share common interests and a common destiny as Jews.

The challenge is identifying where those areas begin—and where they end.

When it comes to matters of Halacha, I see little room for compromise. Orthodox Judaism regards Halachic observance as binding, just as it has been throughout Jewish history until the Enlightenment gave rise to movements that rejected its authority. That is a divide that cannot simply be wished away.

These thoughts came to mind after reading an Arutz Sheva op-ed by Rabbi Pesach Lerner about a deeply disappointing incident at a meeting of the Jewish Agency’s Unity of the Jewish People Committee.

Rabbi Lerner serves on that committee by virtue of his leadership of the Eretz HaKodesh faction within the World Zionist Organization. As a member of the Jewish Agency’s Board of Governors, he is entitled to participate fully in deliberations on policy issues and vote on them.

Instead, this is what he encountered:

“I walked into the meeting room of the Jewish Agency’s Unity of the Jewish People Committee—a committee on which I sit—and was handed an official statement, already written, already finalized, ready to be voted on. I had never seen it. I was never asked for input. There had been no discussion, no draft circulated, no deliberation of any kind. A committee whose very name invokes the unity of the Jewish people had prepared a statement on that unity while excluding a member of the committee who represents a different voice.

“That statement committed the Jewish Agency for Israel to actively work in support of pluralism, to enhance the egalitarian platform at the Kotel, to oppose any change in the Law of Return, and to oppose anything ‘that undermines Jewish pluralism and weakens the Jewish People.’”

Rabbi Lerner objected - not to the substance of the statement, at least initially - but to the process. How could any committee committed to “unity” produce a policy statement without circulating a draft to all of its members or even inviting discussion?

His objection was entirely justified.

What makes the episode even more telling is that even some of the non-Orthodox committee members supported his procedural objection after realizing they had been led to believe that everyone had been consulted when, in fact, they had not.

This episode illustrates precisely why authentic unity remains so difficult to achieve. It is impossible to build unity while simultaneously marginalizing those who hold a different worldview.

At its core, the dispute reflects a much larger debate. Not only within Israel, but throughout the Jewish world.

Should Judaism adapt itself to contemporary cultural norms whenever they conflict with biblical values? Or should biblical values continue to define the moral framework by which Jews live…

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Lindsay Graham - A True Friend of Israel

 

The Three Amigos - Joe Lieberman, John McCain, and Lindsay Graham

What a loss for the cause of freedom.

Senator Lindsey Graham was arguably one of the most knowledgeable foreign policy experts in Congress. That description did not come only from like-minded conservative Republicans. It also came from Democrats I heard interviewed this morning. That was a bit surprising, considering that their views on foreign policy were often the polar opposite of Senator Graham’s.

Acharei Mos - Kedoshim. It does not surprise me to hear politicians on the left praise an opponent immediately after his death. Once someone dies, there is no longer any need to contend with the force of his arguments, which often demolished those of his critics. Now that he is gone, they can speak frankly about what they always knew but were unwilling to acknowledge publicly.

There are not too many Jews living in North Carolina, Nevertheless the principled Senator Lindsay Graham was second to none when it came to supporting Israel. He believed, as I do, that Israel is an indispensable ally of the United States and deserves maximum military support. Indeed, he often argued for providing even more support than Israel itself requested. In doing so, he effectively refuted those with far less foreign policy expertise who claimed that Israel was somehow a liability to America.

One of the most out-of-character interviews I have ever seen with Prime Minister Netanyahu took place this morning on Meet the Press. Moderator Kristen Welker asked for his reaction to Graham’s death in perhaps the most respectful manner I have ever heard a mainstream media interviewer address him. The result was Netanyahu at his eloquent best, delivering a heartfelt and moving tribute that was both loving and honest. Their decades-long friendship was evident in every word of Netanyahu’s tribute. Netanyahu’s condolences reflected not only personal grief but profound appreciation for Graham’s lifelong, unwavering support of the Jewish state.

Graham’s expertise in foreign affairs was especially evident in his views on Iran. He frequently described Iran’s leaders as “religious Nazis” and believed the regime had to be brought down. He consistently advocated much stronger military action to achieve that goal, knowing full well that any agreement Iran reached with the United States would amount to little more than a stalling tactic that would eventually be violated - as Iran did under the JCPOA, proven to be the case long before President Trump withdrew from it…

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When Orthodox Jews Trash Israel

‘Civilians killed in Gaza equivalent to 6,000,000 Americans killed.’

‘IDF has been accused of not caring at all about civilian deaths. Note IDF Spokesman’s Office… has not let Western press report from Gaza unaccompanied.’

‘if (Hamas) violates IHL (International Humanitarian Law) it does not give (Israel) right to violate it. Hamas is not asking for US and Western support and arms...’

‘Many organizations have all agreed that there have been tremendous losses of civilian life in Gaza and on a per capita basis extremely high. Repeating discredited talking points that the whole world is making up their data and tremendous civilian deaths are not happening is even worse for Israel.’

‘Warning whole civilian areas of bombing in advance could be construed as an attempt to cause the civilian population to leave an area which could be prohibited.’

‘Israel essentially destroying majority of civilian residences in Gaza-Hamas still there. Hamas still controls Gaza and strategically Gaza War cost Israel US support which it needs to survive yet defend IDF policy in Gaza of Bombs Away’

‘Using bombing warnings to get civilians to leave a whole area could be construed as an attempt to get civilians out of their homes-may at times be an independent war crime. Even if civilians gone need very rare exceptions to justify bombing their home.’

‘the ridiculous attempt that Israel at the beginning tried to do doubting deaths by saying Hamas Ministry of Health. After a few months of war Hamas gave a list to Western press of address and name and ID no of all deaths they claimed-it was proven accurate. Western media has come jp by their anslysis higher deaths combining estimates from bombing when bodies not recovered and victims no record of for months and years’

‘(Isreali propaganda) nonsense: war correspondents go everywhere else in line of fire, some die, some get injured badly, but Israel refusing to let them take their own risk is interpreted that Israel does not impact of the war reported.

(IDF spokesman) Hagari used to give frequent briefings himself until Western press showed his answers were not credible.’

‘Bibi and Gallant announced in the first days of the war that they intend to blockade Gaza from food and water.’ coming from one of those anti-Israel sources.’

These recent comments (lightly edited for clarity) were not made by the Hamas Health Ministry, a Hamas supporter, a UN official, a BBC reporter, Tucker Carlson, or an anti-Israel Democratic Socialist.

They were all made by a Jew. Not a progressive secular Jew, but a religious Orthodox Jew who comments here frequently.

And he is not the only Orthodox Jew making comments like this. In the mistaken belief that he is offering Mussar (an admonition) to blind supporters of Israel who refuse to acknowledge the “truth” about the ‘bad’ things Israel is doing.

Instead, however, he is giving aid and comfort to Israel’s enemies. By repeating the accusations routinely made against Israel by its adversaries, he lends credibility to their narrative. Adversarial accusations are amplified by a mainstream media whose values often align with those of Israel’s harshest progressive critics, who portray the Jewish state as a decades long monstrous oppressor of helpless Palestinians.

I sometimes wonder how these critics fail to realize how much damage condemnations like those quoted above do. Condemnations based largely on biased media coverage of the war in Gaza. Condemnations that advance the Palestinian cause of liberating ‘Palestine’ form the Jews. When one makes comments like those - they may as well be a spokesperson for them. One would think that an Orthodox Jew would realize that...

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Rahm Emanuel's Anti Israel Speech

Rahm Emanuel addressing an audience at Tel Aviv University

Rahm Emanuel delivered a speech at Tel Aviv University yesterday that was both surprising and disappointing. To say the least. It did however receive extensive mainstream media coverage because it reinforced the narrative many media outlets already promote about Israel and its prime minister. But I shouldn’t have been surprised.

Emanuel has made no secret of his apparent ambition to seek the Democratic presidential nomination in 2028. Unlikely though that is to happen, to have any chance of winning that nomination, he must align himself with a Democratic Party whose increasingly influential progressive wing views Israel as an international pariah led by ‘war criminal’ Benjamin Netanyahu, whom they portray as beholden to extremist coalition partners and settler violence.

Much of the anger, disgust, and venom directed at Israel by the far left is expressed through the demonization of Netanyahu. They treat the war in Gaza as “Netanyahu’s war,” making him personally responsible for every civilian casualty. Their narrative assumes that had any other Israeli leader been in power, the war would have been conducted differently and the civilian death toll dramatically reduced.

That claim ignores reality. Israel’s political opposition overwhelmingly supported the war’s objectives and the IDF’s military tactics and strategy. They understood that Hamas had embedded its military infrastructure within civilian neighborhoods, schools, hospitals, and mosques precisely because civilian casualties would become propaganda victories. Israel repeatedly warned civilians to evacuate targeted areas, saving countless lives. Tragically, many civilians still died, but much of the world ignores Hamas’s deliberate strategy of maximizing those deaths for political gain. Not to mention exaggerating the number of civilian casualties

Israel’s opposition also understood that after October 7^th, eliminating Hamas’s military capability was essential to preventing future massacres. Yet critics reduce the conflict to the simplistic claim that Netanyahu intentionally targeted innocent civilians.

For many liberals, however, Netanyahu himself has become the issue. They see him as arrogant, divisive, and willing to publicly challenge American presidents, particularly Barack Obama over the Iran nuclear agreement. Their hostility toward him has increasingly become hostility toward Israel itself.

Emanuel attempts to strike a middle ground. He condemns Hamas and acknowledges the atrocities of October 7 while simultaneously arguing that Israel has become a pariah because of Netanyahu’s leadership. The implication is clear: remove Netanyahu and Israel will once again regain the respect of Democrats and much of Europe.

That premise is deeply flawed. I am tired of hearing demands that Israel apologize for defending itself. I am tired of hearing that a two-state solution is the only path to peace, despite decades of history suggesting otherwise. I am weary of antisemitism masquerading as anti-Zionism and of claims that Netanyahu somehow manipulated President Trump into confronting Iran.

What disappoints me most is seeing someone like Rahm Emanuel, once regarded as a strong supporter of Israel, now describe it as a pariah state because of its elected leader…

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The Case for War

The president declaring the US cease-fire with Iran - over

The cease-fire between the United States and Iran is apparently over. The memorandum of understanding has been broken. So said the president this morning, expressing frustration with trying to deal with people who lie, cheat, and cannot be trusted.

Whether that means a return to full-scale war remains to be seen. I hope it does, although I have my doubts. Public opposition is simply too great.

I don’t get it. I really don’t. Much as I try to understand the opposition to war against Iran, it escapes me. Some objections are certainly legitimate. But they pale in comparison to what I believe is the overriding issue.

It can be summed up with one question: What alternative is there to defeating a regime determined to finish the genocide against the Jewish people that Hitler failed to complete?

Iran’s rulers regard that objective as a religious obligation. They have already begun pursuing it by arming terrorist proxies to commit atrocities against Jews in Israel. Hamas’s October 7 massacre and kidnappings were not an isolated event. They were the opening volley in Iran’s long-declared war against the Jewish state.

Iran’s leaders openly proclaim their devotion to this cause. Their cries of Allahu Akbar after acts of terror reflect their belief that they are carrying out God’s will. Can anyone seriously believe that such a regime can be negotiated out of what it considers a divine mission? Even if it agreed to a deal, deception in pursuit of a higher religious objective is hardly viewed by its leaders as immoral.

If there is an alternative to defeating the Islamic Revolutionary Guard Corps (IRGC)—the military arm responsible for exporting Iran’s revolutionary ideology—I would genuinely like to hear it. But if preventing genocide ultimately requires destroying the IRGC’s ability to wage war, what choice do we have?

Yet much of the American public opposes further military action, as do most Democrats in Congress, a few Republicans, and many governments around the world.

A ground invasion would undoubtedly come at an enormous cost. American lives would be lost. The economic consequences would be significant. Protests could rival those seen during the Vietnam War. The political fallout would likely be severe.

Still, considering the stakes, I find the opposition difficult to understand.

Most of the reasons offered have little to do with Iran itself. They center on higher gasoline prices, rising grocery costs, and fear of another long Middle Eastern war.

Others argue that Congress was not consulted before military action was taken. That is a serious constitutional question. But it does not answer the more fundamental one: What is the alternative?

Negotiations have repeatedly failed. Sanctions have damaged Iran’s economy for years, yet they have not altered the regime’s priorities. Its leaders have consistently demonstrated that their ideological mission outweighs the suffering of their own people. They continue to chant “Death to Israel” and “Death to America” despite the hardship those policies impose on ordinary Iranians.

In my view, much of the opposition stems from a failure to appreciate the nature of the Iranian regime. This is not simply another hostile government pursuing ordinary geopolitical interests. It is a revolutionary theocracy driven by an uncompromising religious ideology that openly embraces Israel’s destruction. Should such a regime ever acquire nuclear weapons, the threat would extend far beyond Israel.

Many Americans seem content with the status quo. They ask why the president disrupted a fragile peace instead of leaving matters alone. Israel’s security, they believe, is Israel’s problem, not America’s…

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Freedom, Culture, Identity, and Torah

Although a bit late to the party (America’s 250th birthday celebration has come and gone), I would be remiss if I didn’t add a superb series of essays in Mishpacha Magazine about what it means to be a Jew in America at this point in time.

The package consists of four essays by what Mishpacha describes as its contributors: Rav Aharon Lopiansky, Rabbi Yisroel Sapirstein, Rav Yisroel Reisman, and Rabbi Avrohom Neuberger. Each article is worth reading for its unique insights.

First, as true as much of what Rav Lopiansky wrote is, his essay left me disappointed.

He begins by expressing profound gratitude…

“to the American people for that freedom, which has indeed allowed us to pursue what we believe to be right,” (adding that the) “ideal of liberty is an extraordinary leap forward for humanity, and speaks volumes about those who established this wonderful country.”

He then proceeds to criticize the American ideal of freedom itself. He describes it as a “negative freedom” because it rejects any authority over one’s personal choices. His point is that Judaism views freedom differently. Not as freedom from authority to do whatever we please, but as the freedom to serve God, what he calls “positive freedom.”

While I understand the distinction he is making, the negative spin he places on the very freedom for which he expresses such gratitude makes American liberty sound more like a vice than a virtue. I found that disappointing.

I had almost the opposite reaction to Rabbi Avrohom Neuberger’s essay. His perspective is much closer to my own. He views the American cultural Jew in a positive light. One can be proud to be an American and use that identity to enhance one’s service of God. His prime example is an icon of the Caredi world:

“That observation finds its fullest expression in the monumental life of Rav Nosson Tzvi Finkel ztz”l. Rav Nosson Tzvi arrived in Eretz Yisrael at 14—a middle-American kid, through and through. Throughout his years in Eretz Yisrael, including three decades of near-anonymous toil in Yeshivas Mir, he never shed the personality traits of his upbringing. He remained, unapologetically, middle-American.

“And when he assumed the mantle of rosh yeshivah, he remade Yeshivas Mir in his own image: accepting and tolerant, warm and unguarded, emotionally honest and non-elitist.”

Rav Reisman offers his own observations about how Orthodox Judaism in America evolved from its humble beginnings into what it is today:

American Jewish communities began before the Holocaust…(Early immigrants) came for the modernity and freedoms of America. The new arrivals, to a very large degree, joined the action. Yiddishkeit sank to terrible lows. Culturally, Yiddish was still the spoken language and Jews still wore suits and ties on Shabbos. But the observance was a mile wide and an inch deep…

Eventually, however, halachic observance became much more serious, evolving into the Orthodox community we know today. Rav Reisman says he is not entirely sure how that transformation occurred.

I think the answer is fairly obvious…

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Observant Queer Jews - Acceptance Versus Celebration

The headline of a recent eJewish Philanthropy article reads as follows:

Aviv Foundation grants $1 million to expand operations of Orthodox LGBTQ inclusion group Eshel

Donation, which will allow the group to work in new areas and hold more events, comes amid both a surge in interest and pushback.

I hate to sound like a broken record. But remaining silent about a development as significant as this - would, in my view, amount to condoning it. I do not. And as an Orthodox Jew, I feel obligated to respond.

The question of accepting LGBTQ Jews - whether gay, lesbian, bisexual, or transgender - into the Orthodox community is a very complicated one. First, however, it is important to point out that homosexuality and transgender identity are two radically different issues with very different halachic implications. The one thing they have in common is the way society has historically treated them and how societal attitudes toward both have evolved.

For purposes of this essay, I will limit my comments to homosexuality and discuss how observant gay Jews should be treated by the Orthodox community. That has always been a difficult question for me to answer, and it has become increasingly so as society has moved toward greater acceptance - and even celebration of it.

I have expressed my views on this subject many times. Ad nauseam, some would say. But in light of this latest development, I feel compelled to repeat them for the sake of clarity.

The act of male homosexual intercourse is a serious Torah prohibition. By definition, therefore, it cannot be celebrated by an Orthodox Jew. That does not mean that someone who experiences same-sex attraction should be condemned. It is one thing to be attracted to behavior the Torah forbids. That attraction is not itself sinful. Acting upon it is.

A gay individual who refrains from homosexual relations has done nothing wrong. At the same time, celebrating a homosexual identity—even if one never acts upon those desires—is problematic. Whether a gay person succumbs to that temptation in private is not our business. Judaism teaches us not to judge people based on what we suspect they may do, but on what they actually do.

Therefore, if someone says he is attracted to members of the same sex, that alone does not disqualify him from being a full-fledged member of the Orthodox Jewish community in good standing. What is not acceptable is celebrating desires that the Torah explicitly forbids.

Enter Eshel…

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The 'War' Against Charedim

Is there a Shidduch crisis in the Chasidic world?

The list of “severe atrocities” the Israeli government is supposedly inflicting upon its Charedi population keeps growing. The latest was recently reported by Ynet:

“(Charedim) who have not reported to IDF enlistment offices are unable to leave Israel… Haredi public figures warned that it is also creating a crisis in matchmaking, particularly within Hasidic communities that maintain close ties with communities abroad.”

Surprisingly, the reaction from much of the American Charedi community was right on target:

“However, the focus on matchmaking during wartime has triggered a wave of criticism among ultra-Orthodox communities in the United States. Many argued that while soldiers are being killed in combat and tens of thousands of reservists are spending months away from their families, concentrating on international matchmaking difficulties reflects a disconnected sense of priorities.”

It is refreshing to see this reaction from the same community that strongly supports Keren Olam HaTorah, the fundraising initiative launched by Israeli Charedi leaders that has raised many millions of dollars on behalf of a community. Leaders that have yet to express any meaningful public empathy for those very same soldiers “being killed in combat and tens of thousands of reservists... spending months away from their families.”

It seems that every week I read another story in the Charedi media about a representative of the Israeli Charedi world insisting that “they are out to get us”. That there is a conspiracy, a “war” against Charedim that has nothing to do with Israel’s manpower shortage. But is instead a coordinated effort by a left-wing - aided by a likeminded judiciary - to destroy the Torah world.

There is an astonishing disconnect between these competing narratives. On the one hand, they surely know the realities of war and the enormous burden being borne by those serving on the front lines and in reserve duty. Same as do their American counterparts as noted. On the other hand, they never acknowledges those sacrifices.

One would think that this lack of empathy might affect the willingness of American donors to continue contributing. Yet, judging from the fundraising success of Keren Olam HaTorah, it apparently does not.

I understand why this “bill of goods” is being sold to the American Charedi public. They are told that this is not about military necessity but about a left-wing campaign against Torah itself, and that their financial support is therefore essential to preserving Torah study in Israel.

As I have said many times before, I do not question for a moment the immense value of Torah study to the Jewish state. It deserves generous communal support. What I find deeply objectionable is the implication that Torah study is the only thing that matters. And that Charedim are its exclusive guardians.

The argument repeatedly made is that drafting Charedim would destroy the Torah world, as though no one else in Israel studies Torah. As though religious Zionists who combine serious Torah learning with military service somehow don’t count.

That is what angers me…

Proud to be an American

Declaration of Independence - oil painting by John Trumbull

As we prepare to celebrate America’s Independence Day, marking 250 years since the nation’s founding, I have been reflecting on the extraordinary blessings this country has bestowed upon the Jewish people. Chief among them is the freedom to practice our faith without fear of persecution. A right not merely tolerated, but embraced by the nation’s founders and woven into America’s very DNA. It is a right guaranteed to people of every faith and tradition.

Not even during the Golden Age of Spanish Jewry, which lasted nearly five centuries, did Jews enjoy such freedom as a matter of fundamental law. We were often tolerated and, at times, even welcomed. But our rights depended upon the goodwill of rulers and could be revoked at any moment. In America, by contrast, religious liberty has been guaranteed since the nation’s birth and permanently enshrined in the Constitution with the adoption of the Bill of Rights.

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Some Americans argue that because the Founding Fathers were Christians, their vision of religious liberty was intended primarily to protect their own Protestant forebears, many of whom fled religious persecution in England. They contend that America was meant to be a Christian nation and that the First Amendment was never intended to create a secular state. Some activists today invoke this argument in an effort to “make America Christian again,” believing that was the founders’ original intent.

While most of the Founders identified as Christians, many were far from orthodox believers. In fact they have been described as Deists, Believing in God as the Creator – Who grants humankind inalienable rights. But not much more beyond that. Thomas Jefferson famously produced his own edition of the Bible, removing all references to miracles because he rejected their supernatural claims. Several leading founders also questioned traditional Christian doctrines such as the Trinity. What they deeply believed in, however, were the moral principles found in the Bible. Principles drawn largely from the Hebrew Bible, our Torah. They also firmly rejected the idea of an officially Christian nation that favored one religion over another.

Perhaps no Founder articulated that principle more eloquently than George Washington, without whom there likely would have been no United States.

On August 18, 1790, President George Washington responded to a welcome address from the Jewish congregation in Newport, Rhode Island. The congregation’s leader, Moses Seixas, had expressed hope that Jews would enjoy equal citizenship under the new Constitution. Washington’s reply affirmed that hope in words that have become one of the defining statements of American religious liberty.

He declared that the United States “gives to bigotry no sanction, to persecution no assistance.”

Those few words represented a revolutionary idea. Washington did not describe Jews - - r any other religious minority - as merely being tolerated. Instead, he affirmed that all Americans possess equal rights as citizens under the law. Religious freedom was not an act of governmental generosity; it was an inherent right.

That letter became one of the foundational texts of American civic life, even though it was written before the First Amendment was ratified.

For nearly two and a half centuries, that promise has endured. Jews have enjoyed unprecedented freedom to believe, worship, educate our children, build institutions, and contribute fully to American society.

The result has been unprecedented prosperity and opportunity… 

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Transformation in the Charedi World

JNS International Policy Summit in Jerusalem (JNS)

I wish it were so. But I'm afraid that reality points in a distinctly different direction.

According to a JNS article by Atara Beck, there is a quiet shift taking place in Israel's Charedi world. One that positively addresses many of the issues that have concerned me and many other religious Jews for years. A shift toward a more proactive role in serving the country through enlistment in the IDF and a greater openness to secular studies throughout one's educational life. All while maintaining their value of Talmud Torah K'neged Kulam—the Mishnah's teaching  (Peah 1:1). Which places the highest value on Torah study.

A panel was convened by JNS consisting of Charedim who have made it their mission to advance what they see as an evolutionary change by actually doing something concrete about it.

As I read the names of the participants, I recognized two of them: Rabbi Yehoshua Pfeffer and Rabbi Menachem Bombach. I consider both of them heroes for their efforts to solve what are among the most divisive issues in Israel.

The arguments they make for the changes they advocate are, in my view, the solution to many of the problems I - and so many others - have with the current direction of the Charedi community. The fact that thousands of Charedim have listened to their arguments and acted upon the options they present is encouraging.

If only their numbers came anywhere close to those who regard these two individuals and their ideas as bordering on heresy with respect to traditional Charedi values and lifestyle.

Sadly, most Israeli Charedim look to Rabbi Moshe Hillel Hirsch and Rabbi Dov Lando as their sole spiritual guides. And they vastly outnumber those who have opened their minds to a more rational approach while remaining loyal to the essential values of the Charedi world.

When Bombach's name comes up, he is viewed by many as an outcast for the "audacity" of opening a yeshiva high school that teaches both Torah and secular subjects. They consider it an affront to the traditional ‘no secular studies at all’ approach to the Yeshiva world -  chutzpah akin to  ‘spitting in the face of the Gedolim’ who forboid it!  

Charedi Gedloim see no value in  preparing students to pursue higher education. since it takes away valuable time that would have been used for Torah study. The goal of earning a respectable living to better support their typically large families cannot come at the expense of sacrificing any time that could have been spent learning Torah...

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