Left Wing Orthodoxy's Divisive Choices

September 12, 2017, 9:41 am

≫ Next: Does Orthodoxy Equal Social Conservatism?

Image from theForward

To the surprise of absolutely no one (least of all me) the Forwardreports that the Orthodox Union (OU) is about to expel synagogues that have hired female clergy. There are currently 4 or 5 member Shuls that have ignored the rule issued by the OU to member synagogues forbidding them from doing that.

There is some controversy about taking this measure among OU board members who feel that it should be left up to individual Shuls. But I don’t see the OU changing their position about women as rabbis. They are clearly opposed and have put that opposition into their rule-book.

The situation is not comparable to that of the Traditional Movement which took hold in the late 50s and early 60s. Orthodox rabbis took pulpits at Shuls that insisted on removing Mechitzos and installing microphones for use on Shabbos. These rabbis were encouraged to take those pulpits by a Posek who believed there were existential reasons for doing so. And since those Shuls were otherwise fully Orthodox, they were granted membership in the OU. Once massive opposition to them became clear - the OU finally ruled that Shuls without a Mechitza were no longer permitted to be members. (Those that were already members were however allowed to remain.)

Today these Shuls have chosen a path that is outside the mainstream of Orthodoxy. They believe that a woman’s leadership role in a Shul is compatible with Halacha and tradition be damned - at least in this case – since times have changed. Using past changes in tradition to support their argument they say that women should be able to break any glass ceiling they choose.

That these changes were not done for existential reasons does not matter to them. They believe that the spirit of the times is a valid enough reason to do so. So much do they cherish this cultural value that they could not care less if the rest of Orthodoxy rejects them - considering it a matter of principle!

Since these Shuls believe that their principles force them to violate the rules, I’m even surprised they haven’t resigned from the OU the moment those rules were established. And I don’t really know why those rabbis within the OU should object to it.

And yet, I’m not sure what the reaction of those Shuls will be to an expulsion. My guess is that even though they feel they are on the right side of the issue and the right side of Jewish history, it can’t be pleasant to be rejected by virtually the entire Orthodox mainstream establishment.

One may recall that the Conservative Movement had gone through a similar process. Their flagship institution, JTS, was founded to create modern English speaking rabbis that could better relate to – and guide Jews acculturated to the American experience. While there was nothing wrong with their motives, it was in the execution of those motives that led them astray and caused the entire Orthodox mainstream to reject them.

Now I’m not equating the two. The situation between Orthodox Shuls that have adopted a more liberal and open posture is not the same as the Conservative Movement. Aside from allowing women to assume the duties of a rabbi (in areas they believe Halacha permits it) they are observant of Halacha and promote full observance of it to their members. The Conservative movement on the other hand, paid lip service to Halachic observance, while wholesale violation of Halacha by their members was tolerated – and in some cases even given their blessing (e.g. their ‘permit’ to drive to Shul on Shabbos).

These more liberal and open Shuls haven’t done anything like that. I don’t think they will. At least not yet. But it’s hard not to see the parallels. Once you open up the doors to controversial change, it doesn’t necessarily stop at Halachic lines.

There are 2 examples of this kind of permissiveness among the more open and liberal Orthodox rabbis that tend to side with those renegade Shuls.

One is Avrom Mlotek, a graduate of Yeshivat Chovevei Torah (YCT). He argued for acceptance - and even a warm embrace - of intermarried couples. Will this lead to his officiating at such a marriage? When he was asked about that, his answer was not all that clear about what the future holds for him. And yet he still wants to be identified as Orthodox.

Another is the embrace of gay marriage. While acknowledging the forbidden nature of homosexual sex (anal sex between 2 men), YCT head, Rabbi Asher Lopatin nevertheless publicly supports gay marriage claiming that the Torah itself promotes it when it says it is not good for a man to live alone. Although the classic interpretation of that refers to marriage between a man and a woman, he stretches it to include 2 men living together.

That completely ignores the fact that blessing gay marriage implicitly blesses the natural intimacy that any marriage entails. Which in the case of a male homosexual relationship usually means anal sex. An activity that the Torah considers a capital offense. Saying that endorsing gay marriage does not mean blessing the capital offense that will likely be part of their intimacy - is a remarkable dodge based on an unlikely intepretation. Although I’m sure he actually believes that he isn’t blessing it.

While I’m not saying that these Shuls have gone or will go that far – there is really nothing stopping them. Not any more than did a rule against hiring a female rabbi stopped them. How much is the OU supposed to tolerate before everyone agrees they should be expelled? Since much of their agenda is driven by the spirit of the times, it isn’t too hard to see more serious changes coming.

The OU says that it that expulsion will not be discussed at an upcoming meeting. Perhaps. But the handwriting is clearly on the wall – as liberal Orthodoxy chooses a path that will surely lead to yet further divisions in Klal Yisroel.

Update
The facts presented in an earlier version of this post were inaccurate, It has been revised accordingly.

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Does Orthodoxy Equal Social Conservatism?

September 13, 2017, 9:45 am

≫ Next: Will ‘A Jewish Father’ End Up with Jewish Grandchildren?

≪ Previous: Left Wing Orthodoxy's Divisive Choices

Rabbi Dov Fischer

Most people that read this blog know that my political leanings are center-right. Which means that on most issues my views tend to reflect the more socially conservative point of view. There are however, some issues that I feel very strongly about that are in the domain of political liberalism. For example, on abortion I am pro choice. On gun control I favor stricter controls on gun ownership. On most other matters, I am in the conservative camp. For example I oppose gay marriage. And favor school choice (voucher programs).

My political views are informed by my religious views. I am pro choice because I believe that abortions should be safe, legal, and rare (to quote former President Clinton). Although abortions are generally not permitted by Halacha, there are circumstances where it is not only allowed, but required. If it is made illegal, than any legal exception in that law may not match our Halachic exception, making it unavailable to us when we deem it necessary. Keeping abortions legal (i.e being pro choice) makes abortions available to us whenever we need them - without having to worry whether our Halachic needs match the government’s legal requirements.

Rabbi Dov Fischer has written an article in Arutz Sheva that practically equates Orthodoxy with political conservatism. In contradistinction to the vast majority of Jews who are not Orthodox and liberal.

I think he is right. But sometimes that leads to political views that are not in the best interests of Orthodox Jews. Abortion is a case in point. Most Orthodox Jews are pro life. And believe that abortions should be made illegal. I believe this is the official position of Agudah as well.

How can this view be reconciled with the reality of Halacha? They would answer that in the main abortions are indeed against Halacha, and that we should reflect that view politically. If abortion is made illegal how would we get them when they are Halachicly required. I’m not sure how they would answer that question.

That being said, I would agree that the socially conservative way of looking at things more closely resembles the Orthodox way of looking at things. Here’s why.

Social conservatives take the bible’s view more literally than do social liberals. Which is how Orthodox Jews see the bible. When the Torah says something is forbidden, we believe it – as do social conservatives. This is for example why Orthodox Jews eat only Kosher food and observe Shabbos.

Social liberals either ignore the bible - calling it an archaic document written by man that is irrelevant in our day - or twist interpretations of biblical verses into matching their own political views. Views that are often based on whatever the spirit of the times demand. Rabbi Asher Lopatin who supports gay marriage, a concept that needs an extremely novel twisting of a passage in the Torah in order to match today’s liberal approach to it.

Most Orthodox Jews reject these kinds of novel interpretations. We realize that not everything that society deems appropriate – actually is appropriate.

This is why Orthodox Jews, Evangelical Christians, and the Catholic Church are so often on the same side of an issue. We see the bible in more literal terms. I truly think that a careful examination of the political views will bear out this correlation.

Rabbi Fischer’s statement about Orthodox Jews being rock ribbed conservatives tend to be accurate if recent voting patterns are any kind of indicator. As he points out:

Every serious study of Orthodox Jewish voting patterns reflects that, in precincts where Orthodox Jews live, Republican candidates win, and they win yuge. This political conservatism reflects the Orthodox Jewish community’s more traditional religious and social values.

(Yuge. That’s cute.)

One can clearly see that Rabbi Fischer is one of those rock-ribbed conservatives. I am not one of those. As noted by the aforementioned exceptions. I should add that although I am bound by Halacha, I freely admit that some of my liberal leanings makes that difficult for me sometimes. (Yes, I have questions. But I don’t reject Torah law just because I can’t answer them.)

Rabbi Fisher is not alone. Jonathan Rosenblum is another prominent Orthodox Jew whose values are socially conservative. He describes what he heard at the Tikvah Fund Seminar he attended recently. (The Tikvah Fund is a conservative enterprise designed to promote conservative ideas in the Charedi world):

THE FEATURED TEACHER this year was Yuval Levin, America's premier young conservative intellectual. Levin is editor of the public policy quarterly National Affairs. Besides being a policy wonk, he is a political theorist. His book The Great Debate: Edmund Burke, Thomas Paine, and the Birth of Right and Left, is essential reading for anyone wishing to understand the intellectual arguments underlying much of contemporary political debate.

Any understanding of why Torah Jews tend toward the conservative side of the political spectrum, and why most baalei teshuvah move rightward politically as they become more observant, begins with Burke. Burke was acutely sensitive to the limits of unaided human reason, while respectful of the societal institutions that reflect the accumulated wisdom and experience of human societies over many centuries. Paine was the opposite. He extended no deference to existing institutions unless they comported in his mind with abstract principles of justice derived by human reason, in which he had boundless confidence.

I think this is essentially what I am saying.

What about Orthodox Jews that have liberal views? Clearly there are many (mostly modern) Orthodox Jews that do tend to be more liberal. But in my view, they have a difficult time reconciling their views with those of the Torah and need to rely on the kinds of ‘twists and turns’ of Torah law resorted to by Rabbi Lopatin with respect to gay marriage.

I believe a far better approach to political views is to look at neither conservative or liberal principles. One needs to look at the Torah as their guide and decide which direction to take based on that. This is what I do, which makes me a right leaning centrist politically.

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Will ‘A Jewish Father’ End Up with Jewish Grandchildren?

September 14, 2017, 9:10 am

≫ Next: Embarrassing the President is Wrong

≪ Previous: Does Orthodoxy Equal Social Conservatism?

I literally do not know where to begin. I don’t know whether to feel sorry for this fellow or to just be angry at him.

An anonymous individual that calls himself ‘A Jewish Father’ just wrote an article in the Times of Israel‘crying bitter tears’ about his financial plight as a modern Orthodox (MO) Jew. A ‘plight’ he has since ‘corrected’ claiming victory over the financial oppression he felt. A victory that may end up being Pyrrhic. Unless he doesn’t care that much about his children’s Jewish future. More about that later.

His complaint is that Orthodox Judaism costs too much. And then goes about demonstrating that even someone like him - a practicing Jew that has an upper middle class income (well into six figures) is basically living from check to check. He says that after many years of working and living the (expensive) life of a religious Jew, he doesn’t have two nickels to rub together for his retirement.

His primary expense is (was) tuition for the religious education of his 4 children. At $20,000 per child he was paying $80,000 per year in pre tax dollars. Which he said was half of his post tax income. And because of his rather substantial income he was not given any financial assistance by the school.

Of course tuition expense wasn’t the only problem. There was the yearly expense of Pesach vacations for his family; summer camps for his children; and the cost of Kosher food amounting to as much as $12,000 per year. And various and other and sundry Jewish things - such as Shul dues and charitable contributions.

This is not to say that some of his complaints weren’t valid. They were… and still are. As are some of his suggestions for improvement.

There certainly is a tuition crisis. Everyone that now has – or has ever had - a child in the religious educational system knows that all too well. This is one of the most serious problems Orthodox Jews currently face. It is existential in nature. Without the benefit of a formal Jewish education, history has shown that Jews will not necessarily remain religious – or in some cases even care to be.

Their Judaism is easily overtaken by the sweet lure of a secular lifestyle. Being raised in a modern Orthodox home where in many cases immersion in the culture is placed on a higher plane than religious practices, it should come as no surprise that once a child leaves home to a top university - which in most cases does not have any Jewish infrastructure - he might easily shed his Judaism. ‘Jewish Father’ actually alludes to that. (I should hasten to add, that although a lot of MO homes are ‘lite’ in this way... that is NOT the definition of modern Orthodoxy. Which is beyond the scope of this post.)

Yes, it’s possible to remain a committed and observant Jew in this environment. There are some pretty famous examples of that. But it is no secret either that a lot of young college age Jews from modern Orthodox backgrounds end up dropping observance altogether under those circumstances. And these are Jews that in most cases attended a modern Orthodox day school and high school. Going to a public or private non Jewish school will surely not change that trajectory. It will enhance the probability of it.

‘Jewish Father’ decided to pull his children out of a religious school and send them to a private school at 1/3 the tuition of his former school. That - as well as tightening his belt in other areas such as quitting his expensive Shul, ‘eating’ more frugally, and not going on Pesach vacations has helped to reduce his ‘Doing Jewish’ expenses. Although he thinks he can restore that last item under his revised financial plan.

All of that has helped him achieve his goal of beginning to put money away for his retirement (as well as for his children’s expensive ivy league education no doubt). His kids are doing well and he’s happy.

I wonder how he will feel if any of his kids end up abandoning their observance. They no longer have a daily religious environment in their school. They have a totally secular environment. Does ‘Jewish Father’ really believe that this will not impact their religious observance? That he recently hooked up with Chabad, is no guarantee that his kids will - when comparing them to what a secular lifestyle has to offer. Which they now experience on a daily basis.

Yes. Tuition is high. Most Orthodox Jews can’t afford to pay full tuition. Even Jews who make an upper middle class income like ‘Jewish Father’. There is, however, one glaring thing that stands out in this fellows narrative. It is the fact that his school insists that half of his income be available for tuition.

Having spent many years on a scholarship and tuition committee of an excellent religious day school, I can attest to the fact that we never insisted that any parent spend anywhere near half of their income on tuition. We also had an appeals process that parents could avail themselves of that in most cases would yield additional financial aid when justified by a parent appeal.

Tuition - even with generous financial aid from a school can still be a burden. But the solution is not, pulling your children out of the school and sending them to a private secular school.

What about ‘Jewish Father’? Were his‘religion’ expenses legitimate? Were they real? Let’s take a closer look.

Pesach vactations?! Really?! In what world is that not a luxury? He only now realizes it?! And thinks it can eventually be restored and justified over a religious education for his children?

That he quit a Shul whose dues were too high in favor of a Chabad shul was indeed a way to reduce his ‘religion’ expense. As was buying cheaper food. And certainly eliminating Pesach vacations.

However, I am absolutely convinced that he could have achieved his financial goal with his children remaining in a religious school. Maybe not the one they were attending. But certainly one that would provide a religious environment for his children on a daily basis and give them a relatively decent religious and secular education. Furthermore, in my view, any school that thinks 50% of one’s income is a legitimate tuition expense ought to be shut down!

None of this solves the high cost of Jewish education. It is clearly becoming an increasing burden. Communal Orthodox Jewish organizations like the OU realize this. If I remember correctly, they have made solving the tuition crisis is a top priority.

The truth is that we need good people to teach our children. And you aren’t going to get good people unless you pay them well. Which is the primary reason tuition is so high. And I agree with ‘Jewish Father’ that in some cases, a school is top heavy with well paid administrators. (Are 5 principals – as is the case with his children’s former school - really necessary?). These are all things that should be looked at.

But one thing should be made abundantly clear. Taking your children out of a religious school and placing them in a secular school - even a good one - should never be an option. Because if you care about their religious future at all – you may end up with something you never wished for.

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Embarrassing the President is Wrong

September 15, 2017, 9:12 am

≫ Next: An Open Plea to My Cousin, Elana

≪ Previous: Will ‘A Jewish Father’ End Up with Jewish Grandchildren?

Image from Arutz Sheva

I am completely disgusted by their behavior. Which in this case has nothing to do with Judaism.

Although they might claim it does. Their religious beliefs revolve primarily around one issue -social justice. This is the only Mitzvah they place any real value on. And the ‘they’ in that sentence is heterodox rabbis.

Reform, Conservative, and Reconstructionist rabbis eat, live, and breath social justice. Heterodox movements are united. Social Justice is at the core of their beliefs. Those that do not see social justice their way are painted as heartless Neanderthals who might as well be racists, bigots and antisemites.

The latest victim of their distorted views is the President. Now I am not a fan of the current President. I did not vote for him. And I agree that a lot of his rhetoric (mostly in the form of tweets) is foolish, insulting, misleading half truths, or sometimes just plain lies. He is (as I have said many times) an embarrassment to this country. But as I have also said, he is none of the things he is being painted as by heterodoxy. Nor directly, perhaps. But clrealy by inference through their actions. The President is not an antisemite, nor a racist, nor a bigot, nor an antisemite. Although he does attract them. Ironically, they see him the same way heterodox rabbis do.

The latest public demonstration of their antipathy for this President - is the rejection of the traditional conference call made by the President of the United States. Like his predecessor, President Trump wants to wish the Jewish people a Happy Jewish New Year directly through the rabbis of all major Jewish denominations.

Heterodox rabbis – almost in unison have said ‘no thank you’ to the President because of what they claim is his ‘lack of moral leadership in the wake of Charlottesville’. I agree that the President’s initial reaction to that event was less than perfect. But he is not guilty of what he is accused of: Not condemning the Nazis who protested in Charlottesville using their typical antisemitic rhetoric. The fact is that the President did condemn them by condemning racism and bigotry in all its forms.

What he did not do is specify the Nazi protesters in Charlottesville. Which was foolish but not surprising. He probably thought his initial comments condemning all racism was enough. But then added that there was violence on both sides. That was seen by many people as equating Nazis to those that came to protest them.

It should be clear to anyone with a half a brain that the President does not equate Nazis to those protest them. What the President actually did (rather badly to say the least) is try to say that there was- violence on both sides. That is a fact. The anti Nazi protesters came there for a fight and the Nazis were happy to oblige them. One of those Nazis took the fight to a higher level and rammed his car into the crowd killing one of the anti Nazi protesters. Which the president also condemned.

After almost universal and understandable criticism of the President for his intial seeming tepid and equivocating response, he later issued a clear statement condemning the Nazis by name without any equivocation. Only later to revert again back to blaming both sides and worse - claiming that there were good people on both sides.

The President’s critics went apoplectic after that. How in heaven’s name can anyone say that there is such a thing as a good Nazi?! That is where their thinking ended.

I see it differently. The President was clearly not communicating what he meant. I firmly believe that when he said there are people on both sides that are good, he wasn’t talking about Nazis. He was talking about people that were opposed to removing the statue of Confederate Icon, General Robert E. Lee. That is what generated the Nazi protest. There were good people that were opposed to that too (albeit not joining the Nazis in their antisemitic version of that protest). That’s who the President meant. In no way did he – or would he ever - say that there is such a thing as good Nazis.

That conclusion seems pretty obvious to me. That anyone can think for even a half a second that a man whose daughter went through an Orthodox conversion to Judaism, and whose most valued adviser is his Jewish son-in-law - is an antisemite is about the most laughable thing I can imagine.

Not only does he rely heavily on the advice of his Jewish son-in-law, there are more Jews (and more observant Jews) in his inner circle than any other President in history! Not to mention that his choice for Ambassador to Israel was an observant openly pro Israel Jew. If Trump is an anti Semite, we could use a lot more like him.

None of this makes me regret voting against him. Nor do I agree with some of his polices. But one has to be fair in assessing the truth. Heterodox rabbis are blind to the truth because they do not agree with his politics. And they have great cover in hating him since he is such an easy target.

When they do agree with a President’s politics, they rarely criticize him. They overlook or spin any controversial view he expresses in positive ways. This was the case with former President Obama. As illustrated by Arutz Sheva:

This is in sharp contrast to their silence about Obama's non-veto of a UN resolution condemning Israel, the first time the US withheld its veto in comparable situations.

I am therefore very happy that all the representatives of all the mainstream Orthodox institutions have accepted his invitation. He will have a conference call with them, wishing them a happy Jewish New Year.

What about the vast majority of Jews in this country that are represented by these heterodox rabbis? I’m sure they support their rabbis’ decision to skip the call. Most non observant Jews that belong to one of these denominations have the same liberal approach to Judaism that their rabbis do. Judaism equals social justice. When they see anyone violating that tenet, in their minds they have violated what Judaism stands for.

The problem is that even though the non Orthodox demographic is by far the largest one - with as many as 90% of Jews in this country not Orthodox… this statistic will not last long. Their demise is already happening. A lot more quickly than anyone would have realized just a few years ago. Polls have shown that of the 90% of Jews that are not Orthodox - many becoming increasingly secular. Intermarriage is no longer an issue. Nor do they even care that they are Jews.

I predict that all the scrambling of their rabbis to remedy that will be for nought. That ship has sailed. For better or worse, these movements are doomed. They will go the way of other historical ‘movements’ that veered away from rabbinic Judaism and have failed. They may not realize it yet. But their grandchildren (who many end up not even being Jewish) will. It is only a matter of time. This has nothing to do with my feelings about them. It is just plain fact.

Clearly the only denomination that will remain standing is the only one that is growing. Orthodoxy. I am therefore proud of all of my fellow Orthodox rabbis that have accepted the President’s invitation. The President has correctly snubbed heterodox rabbis who said in advance that they would not accept an invitation if it were offered.

Orthodox rabbis understand that the President is not only NOT an antisemite, he is a philosemite. He has proven that many times by who he chooses as his friends and advisers. They also understand that he is the President and that even if they might disagree with him on certain matters, they still respect the office and therefore the man that was duly elected to occupy that office. It’s that simple.

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An Open Plea to My Cousin, Elana

September 17, 2017, 9:11 am

≫ Next: Outside of Orthodoxy

≪ Previous: Embarrassing the President is Wrong

R' Binny Mendel Maryles

Elana Maryles Sztokman is family. Her grandfather, Dave Maryles – a pioneer of Agudath Israel of America, was my father’s first cousin. I never actually met Elana. But I know her family quite well. Her great grandfather Binny Mendel Maryles (my father’s uncle) was the family patriarch and helped raise her father, aunt and uncles after her grandfather, David died too young from Leukemia in the 1950s. The Chicago branch of the family felt very close to Binny Mendel . He spent many a summer at our home in Toledo.

All of this happened long before Elana was born. While this may not be entirely relevant to this post, I thought a little family history is in order as a preface to what I am about to say.

I have always admired Elana - even when I disagreed with her. She has never been reticent to express her view no matter the personal consequences to herself. Which often included harsh criticism in the form of name calling by self styled Orthodox ‘keepers of the gate’ (to use her words). As an Orthodox feminist she suffered some pretty abusive language from some pretty nasty people. Which served no purpose at all.

Even though I disagreed with her, I never questioned her motives. As a feminist she felt that egalitarianism was the only way towards men and women being treated fairly in this world. Women are entitled to the same rights, privileges, and responsibilities in society as men. Only when that was achieved would women realize their full potential as human beings. She believes that until that happens women will continue to suffer at least some degree of degradation.

I actually agree with her to a large extent. Where I part company with her most is in the area of Judaism. As I have said many times, egalitarianism is not the goal of the Judaism. The goal is to do the will of God as expressed in the Torah and interpreted by the rabbis thoughout the generations…. including our own. While there is much overlap between the sexes in how we accomplish that, Judaism nonetheless sees different roles for us. This is anathema to the feminism of our day. Which Elana places on a very high plane. That is why she accepted becoming the leader of JOFA (Jewish Orthodox Feminist Alliance). And thus (for example) sees a woman becoming a rabbi as a egalitarian right.

What I never expected, however, is that she would seek to become a Reform rabbi. This is what she has announced she is about to do on her website, as reported by the Forward.

I have been reluctant to write about this because of the great respect I have for her parents. I do not want to hurt them, and I’m not sure how they feel about it. But with all the publicity surrounding this, I feel I must express how I feel about it.

I am saddened! I cannot imagine her illustrious grandfather, having anything other than the same reaction – only that as grandfather - a much stronger one.

Ironically - last week’s Mishpacha Magazine had a hard hitting editorial by editor in chief Rabbi Moshe Grylak. He explained why he is so opposed to the Reform Movement. While I do not agree with everything he said, I do agree with the vast majority of it. Reform Judaism wasn’t seen by its founders as a movement equal to Orthodoxy. There was no Elu v’Elu. The founding fathers of Reform opposed Orthodox Judaism and tried to eradicate it. Quoting from the editorial:

I recommend that you read Professor Jacob Katz’s book, A House Divided. Read about the early leaders of the Reform movement, the spiritual forefathers of those who are now demanding recognition of their legitimacy as a minority stream of Judaism in Israel, and how they persecuted the small remnant of Jews in their communities who clung to their faith in the Torah.

Read about how they joined forces with their local governments to stamp out every remaining kehillah of the Orthodox minority. How they silenced every voice raised in opposition, how they squelched every attempt to live by the Torah and its commandments. With their coercive, strong-arm tactics, they forced their new order on everyone within their reach and made a mockery of their own slogans and sermons about the right to be different, each according to his belief.

Rabbi Gyrlak’s motive for writing the editorial was to explain specifically to those of us that are Orthodox and yet sympathize with Reform’s ‘live and let live’ attitude why he is so adament in his opposition. These sincere but misguided (in my view) Orthodox Jews argue we should just give in to their demands in that spirit. Here is why he says we can’t:

What the Reform movement is demanding in Israel would require me to acknowledge that there is room in Judaism to deny the Divinity of the Torah and the obligation to fulfill mitzvos. They want me to agree that this is a valid Jewish outlook. Yet if I say I agree with that, I am proclaiming that the Torah is not of Divine origin. Obviously, my belief and theirs cannot coexist under the name of Judaism.

Now it’s true that today’s Reform movement has ‘reformed’ itself again and now encourages observance rather fighting it. That point was overlooked by Rabbi Grylak. But it doesn’t matter with respect to the primary argument’s he made.

Which brings me back to Elana. To join Reform Judaism as one or their rabbis is not only joing the movement. It is becoming a leader in it. Even if she remains observant (which she plans to do) to accept and be a leader of a movement that denies everything she believes in is a contradiction to the basic tenets of Judaism that she surely must have studied in her Jewish education. She is joining a movement that her parents, grandparents and great grandparent s fought against. By joining the Reform Movement she is saying that their version of Judaism is as valid as that of Orthodoxy but better in the sense that it is more welcoming - and a far better place for feminists like her:

(T)he Reform movement is the only (best) place where I think a woman can truly be free to be a whole person. And as a woman, I place that high on my list of priorities!

Her experiences thus far have been very positive – describing the Reform rabbis that have been advising her in glowing terms – with the following admission:

I am no longer interested in making "commitment to halakha" the be-all and end-all of my Jewish identification. I don't believe that the discussion about how to be Jewish should be about law. I think it should be about ethics, morality, and spirituality.

While I agree that ‘ethics, morality, and spirituality’ are important facets of Judaism, Jewish law is paramount to our belief system. As important as ethics, morality, and spirituality are, they are not exclusively Jewish traits. Without Jewish law, there is no Judaism. At most you will have Jewish culture – which changes with the wind.

As we are about to enter Rosh HaShanna which begins the Aseres Y’Mei Teshuva, (10 days of repentance) I would ask my cousin Elana, to re-consider her choices. Please please don’t do this. I ask you to reflect on your family and your heritage. The negative repercussions may be far greater than you anticipate. And doing this may end up being the biggest mistake of your life.

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Outside of Orthodoxy

September 18, 2017, 9:13 am

≫ Next: Orthodoxy’s Successes and Failures

≪ Previous: An Open Plea to My Cousin, Elana

Scene in Jerusalem yesterday (Jerusalem Post)

I’ve tried to ignore stories like this. Not because they don’t upset me. They do. But because they are so ‘normal’ for that community – I should be used it by now. But when I read yet another story of violent protest on the part of extremist Charedim in Israel, I can’t help but recoil. They more than upset me. They enrage me. I get so angry that I sometimes want to go over there and cheer the police on!

I am referring to yet another demonstration by extremist Charedim. From the Jerusalem Post:

(T)he grandson of the grand rabbi of one of these extremist groups, the hassidic Toldos Avraham Yitzhak sect, was detained two weeks ago by the military police for failing to report to the IDF enlistment office when called to do so, which led to Sunday’s riots.

A law worked out in the Kensset between the religious parties and the government exempts all Yeshiva students from serving in the army. All the government requires them to do to get that exemption is to register with them. The majority of Charedi Yeshiva students do exactly that and get their exemption (or deferment). But as is well known by now there is a faction led by Rabbi Shmuel Auerbach that refuses to do even that. He has called for resistance to the point of even being jailed if necessary.

Toldos Avraham Yitzchak Chasdim are not followers of Rabbi Auerbach. But they are of like mind – rejecting the State of Israel as an evil empire. So when one of them gets arrested for non compliance - they riot. And when the person being arrested is of ‘royal blood’ all hell breaks loose. At least that’s what it seems like form the pictures on VIN.

Now people in any democracy have a right to protest what they believe to be unfair laws. While I believe the law is more than fair (in fact I believe it to be unfair to most of the rest of Israelis that not only register but actually serve) I still support the right to protest something one sees as wrong. What I do not support is what happened here.

These are vile people! Not only were they violent - they protested in ways that forced police to use extreme measures to control the crowd. Making it appear that the police were the ones using unnecessary force against them. Otherwise known as police brutality.

I know that police brutality exists. And that is condemnable. And there may have been some of that in this case, I don’t know. But it seems to me that the way they protested was designed to elicit a violent response from the police. This way they can blame the whole thing on them and the ‘evil empire’ that sent them there! The empire without which these very same people would be slaughtered by another evil empire. A real one. Like Iran. Who promised to do exactly that if they get ever get the chance.

But these people are oblivious to this reality. They only see one evil empire: Israel. Their goal is the same as Iran’s goal: to eradicate the state of Israel. What they do not realize is that the genocide Iran has promised includes them!

I am so sick of people like this. It isn’t only those that are directly involved in rioting. I believe that they are widely supported by the rest of their community - as well as their own rabbinic leader. Especially since royalty is involved!

Which to me - makes this community a lot worse than the one currently protesting in St Louis. A police officer that shot a black suspect he apprehended was found not guilty of murder. That generated a protest by members of the black community that felt an injustice had been done. A white policeman got off the hook for killing a black man.

Now I trust the system. If after due process, a jury found him not guilty, that means they found his actions justified. But I also understand where the black community is coming from. There has been a history of prejudice against black people in this country that has in the past no doubt skewed justice against black people. So they are understandably protesting.

The protests have been peaceful by day. But they have turned violent at night. It is believed that a group of rabblerousers infiltrate the peaceful protesters then and cause all kinds of havoc with damage to public and private property. It isn’t too hard to draw a parallel to Toldos Avraham Yitzchak Chasidim rioting in the streets of Jerusalem.

I believe the two groups deserve the same kind of condemnation. If it were up to me, I’d throw them all in jail and throw away the key! I have a lot more respect for the peaceful protesters in St Louis than I do with the rioters of Toldos Avraham Yitzchak. Who are probably supported by the rest of the community. Unlike the violent protesters in St. Louis that are probably not supported by theirs.

It is unfortunate that Jews who are otherwise so meticulous in their ritual observances; devotion to the word of God as their rabbis interpret it; and whose belief system is based on the same tenets as mine - are at the same time such unsavory people. Accept for their ritual observance and the way they dress, they are no different from the unsavory rabble that have infiltrated the peaceful protesters in St. Louis.

I have no tolerance for any of these people whether in St. Louis or Jerusalem. But when Jews are involved, it gets personal.

I occasionally see puff pieces written in Charedi magazines about communities like Toldos Avraham Yitzchak – praising them for their meticulous ritual observance. Or the kindness they might show to fellow Jews. Or the strong devotion they have towards their Rabbinic leader. Or their devotion to their ideals – even though they might not agree with them.

As I said, I have no issue with disagreement and respecting those with views different than my own. But when those views generate the kind of behavior so common in these communities, they need to be called out. This is what is lacking among the more mianstream Charedi factions of Orthodoxy.

They need to be condemned for it by the rest of the Charedi world. Charedi publications ought to publish a feature story on them along with the kind of pictures published in VIN - explaining why they deserve such condemnation instead of simply saying their views are different than ours. And unless or until these extremists change their ways, they should be considered Chutz L’Machane – outside of Orthodoxy!

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Orthodoxy’s Successes and Failures

September 19, 2017, 9:25 am

≫ Next: Judgment and Mercy

≪ Previous: Outside of Orthodoxy

Image from Cross Currents for illustrative purposes only

I have been saying for some time now that the handwriting is on the wall. Today’s heterodoxy is about to join the many other movements that have arisen in Jewish history that are now either extinct or almost extinct. It is only a matter of time.

I know that a lot of people get upset with me when I bring it up. But I am just the messenger. Those who are making these kinds of predictions are not Orthodox nor do they have any anti heterodox agenda. They are respected academics. Such as Steven M. Cohen and Mickey Gussow and Edieal Pinker who made similar observations in a recent Forwardarticle. The reasons for these kinds of conclusions are all spelled out and are hard to dispute. I think this can largely be summed up as follows:

Only the Orthodox are having enough children to fuel population growth. Conservative and Reform Jews are falling well short of population replacement. We may compare Reform/Conservative Jews with the Orthodox at different ages. Among 60-69 year olds, the ratio of Conservative/Reform to Orthodox is 14:1. Among 30-somethings, it falls to just over 2:1. And among the children, it’s less than 3:2, as Orthodox numbers have almost caught up to the combined Conservative and Reform numbers.

The data clearly show how non-marriage, intermarriage, and low birthrates have taken their toll on Conservative and Reform population numbers.

No surprises here. Just hard data. But this post is not about that. It is only a preface to a real problem facing Orthodoxy that some might argue counters its growth. I’ve heard it argued that Orthodoxy’s OTD problem is so great that those opting out of observance outnumbers those coming in as newly observant (often called Baalei Teshuva or BTs).

I have no real way of knowing whether that’s true or not. But even if it is that still leaves the much higher birthrate as the primary reason for our growth. Orthodox Jews do have substantially more children than Jewish members of heterodox movements or Jews of no affiliation. That seems pretty clear.

But that still leaves going OTD as a major problem. Especially if there are more ‘leaving’ than ‘coming in’. Either way it is growing one that is far from being solved. And one that should give us pause before we celebrate any victory for Torah observance and the lifestyle it engenders. There is no victory when there is such a massive attrition rate.

Rabbi Avrohom Gordimer makes note of that in his own article of the subject at Cross Currents. Here is what he says:

I am concerned about trends in Modern and Charedi Orthodoxy. In Israeli society, there is a very steep attrition rate among Religious Zionist youth, and the situation in America does not appear to be so posivite either. Although the numbers are not as severe among Charedi youth, there is an increasing preponderance of stories of such youth “going OTD”, including children and grandchildren from prestigious rabbinical families. All in all, there is powerful growth, but the substantive cracks cannot be overlooked.

In Modern Orthodoxy (MO), the factors for attrition are: 1) positive immersion in/embrace of secular culture, including its values and practices, which are frequently antithetical to Torah practice and values; 2) an often sterile, uninspiring religious atmosphere.

I think that’s right to a large degree as it pertains what I refer to as MO-Lite families. I do not, however, see this as a problem in more right wing MO (Centrist) families that are serious about observance and where that is reflected in the home. Unfortunately I believe that there is a lot more MO Lite families in Modern Orthodoxy than there are serious Centrist ones.

While there are serious Left Wing Modern Orthodox families that are similarly serious, the problems there are of a different kind and beyond the scope of this post.

Rabbi Gordimer deals with the OTD problem in the Charedi world, too:

(M)uch of the educational system avoids any parnassa training until the point of sha’s ha-dechak or close to it has created some serious problems – which inevitably impact the religiosity of a portion of those caught up in the problems. (Not to mention that this strategy is bound to force people to rely on public assistance and perhaps cut the corners of honesty due to major financial pressures.) …tens or hundreds of thousands of young men receive not even minimal parnassa training until extremely late into the game, if at all. Not to mention lack of instruction in decent and professional communication skills.

This is all very true. I fully agree and have discussed these problems many times. But there are other reasons that a Charedi youth might go OTD. It isn’t just the lack of Parnassa training. In some cases it is abusive family situations. In some cases it is child sex abuse that turned them off. In some cases it is intellectual – based on unchallenged influences (such as the internet) outside the home or the classroom. Unchallenged because most educators still don’t know how to deal with them.

But I think the biggest problem It is the way the Charedi educational system has evolved. I believe that the competition between Charedi schools to be the best (i.e. where the most Torah is learned) - and/or to be frummest (I.e. where more Chumra observance is required) has caused more young people to go OTD than any other reason. Maybe even more than all other reasons combined.

Now I have no proof that this is the greatest reason. But if one reads the story of ‘Malkie’ and so manhy other soreis like hers, I don’t see how one can have any other conclusion. It would be interesting if a survey of these young people could be done to see what the percentage of them were turned them off by their educational experience.

I believe the problem is a lot greater than anyone realizes or is willing to admit. This is not a new problem. Nor is its growth anything new. What isn’t new is a realistic solution. For Modern Orthodoxy the solution is to make Judaism more inspiring to their youth. Inspiration begins in the home. Which means somehow inspiring the parents. How to do that is beyond m paygrade. But I think that is the only real solution.

What about OTD Charedi youth? First there needs to be a good secular studies program. Furthermore there has to be an end to the completion between schools. The workload of all students has to be lightened. There has to be room for young people to come home and chill... to spend some time on hobbies or the like. No student should be required to spend all of their time away from school doing homework.

Frumkeit ought to be abandoned as a goal – leaving that up to each household. (If a family does not use Chalav Yisroel, or the mother wears a denim skirt - that ought not be a cause for concern.)

Every student ought to be treated by every teacher as the most important person in the room. No matter what their capabilities are.

But perhaps most important is that – just like the MO community, this community too needs to be inspired. I recall one wise educator (I no longer recall who) saying that the problem isn’t that children are going off the Derech. The problem is that they were never ‘on’ the Derech in the first place. They are uninspired by what they are taught in the home or in the school. Which is more of a ‘what’ than a ‘why’.

Yes it’s important to know what the Halacha is and how to do it properly. But if that is all that a child learns he may end up asking the ‘why’ himself and coming up with his own answers. And they may not be the ones you want to hear.

So, yes Orthodoxy has a lot to be proud of. We are the only denomination that seems to have a future. But as we go forward we ought to pause and reflect. And make sure that no one is left behind.

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Judgment and Mercy

September 19, 2017, 10:01 pm

≫ Next: Joining the Club

≪ Previous: Orthodoxy’s Successes and Failures

Guest Contribution by Meira Greenland

The well known and haunting prayer Nesaneh Tokef is recited on both days of Rosh Hashanna and the day of Yom Kippur during the Musaf service. It was written about 1000 years ago by Rabbi Amnon of Mainz, Germany, as he is about to die after suffering torture and mutilation at the hands of his ‘friend’ the Bishop of Mainz for refusing to convert to Christianity. This prayer captures the theme and the mood of these days of awe. God judges all of our actions from the preceding year and records our fate in His heavenly book... Who will live and who will die.... Who by water; who by fire…

This sobering prayer ends with hope by telling us what can spare us an unfavorable judgment: Teshuva, Teffilah, and Tzedka – Repentance, Prayer, and Charity will remove the evil decree!

It is with this in mind that I present a Dvar Torah written by my granddaughter, Meira, who has begun her post high school year of study in Israel. It follows:

In this weeks Parsha (Ha'azinu), we find some of the מידות יג (13 attributes) of HaShem in the Psukim. In 32:4 It writes about how even though HaShem is מאד חזק (very strong) , when He brings punishment upon us- He does it exactingly - according to דין (judgement). He controls his anger and does not "overreact". HaShem in His ultimate wisdom knows exactly the right דין in every situation. He has רחמים (mercy) and doesn't "overpour" the punishment on us.

Later in the Parsha Rashi points out how the דור הפלגה(generation of Noach) stole and had lots of jealousy. So Hashem was very angry. But, instead of destroying them, HaShem made borders between them and divided them. HaShem had the power to destroy and wipe them out. But He used His מידה של רחמים וארך אפים (attribute of mercy and being slow to anger) when He issues judgment.

The ultimate theme of Rosh Hashanah is מלכות. And the ultimate theme of מלכות. And the ultimate theme of מלכות is using both mercy and judgment. On Rosh Hashanah and throughout עשרת ימי תשובה HaShem judges us as our King. The King of Kings who is omnipotent.

HaShem has the capability to control His anger and to issue exacting judgment.

In these days we focus on doing Teshuvah while asking HaShem to use His מידות to judge us in the most favorable way and the most exacting way according to what we deserve. And to have רחמים on us.

It's no coincidence that this Parsha falls out right after Rosh Hashanah, and right at the beginning of עשרת ימי תשובה to remind us that HaShem judges us with mercy and with precision- all we have to do is access that through Teshuvah and Tefillah. We are thus reminded that HaShem judges us with mercy and with precision- all we have to do is access that through Teshuvah and Tefillah.

May we all be Zoche to a גמר כתימה טובה ושנה טובה ומתוקה!!

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Joining the Club

September 24, 2017, 9:43 am

≫ Next: Shvartze!

≪ Previous: Judgment and Mercy

Co-signer of the document - Chabad leader in Chicago, Rabbi Baruch Hertz

‘We were living in the dark ages!’ That was Rabbi Shmuel Fuerst’s response to me when I told him how courageous he was as a co-signer (along with 100 other prominent Orthodox rabbis) of a document urging people to report suspicions of abuse directly to the police.

As reported by the Jerusalem Post, this was the sentiment expressed in a new document issued by prominent rabbis of Chabad:

“We recognize in light of past experiences that our communities could have responded in more responsible and sensitive ways to help victims and to hold perpetrators accountable,”

The subject of sex abuse has long been one of the most discussed subjects on the internet. And for good reason. It is one of the most mishandled maladies of modern times. The Catholic Church was in the spotlight for many years because of their own mishandling sexual abuse committed by priests.

Orthodox Judaism was not much better. Well intended rabbis had failed in their responsibility to victims (or survivors as they prefer to be called) ‘standing idly by while their brother’s blood was spilled’.

It’s not that any of them were evil. God forbid. They were just misinformed and thought that they were being kind. They focused on the accused abusers believing accusations of abuse could not possibly be credible against upstanding members of their community. They instead often saw the victim as a liar out to ‘get’ someone that they didn’t like for one reason or another.

Often the victim had lost his faith in Judaism because of the abuse they suffered. Thus complicating matters further. Rabbis saw an irreligious Jew accusing a religious Jew of the worst kind of wrongdoing and simply did not believe them. It did not make any sense to them that an upstanding Jew would sexually abuse anyone. They were reluctant (to say the least) in granting any credibility to an OTD young person accusing someone like that of sexually abusing them.

That resulted in a secondary abuse. By rejecting the victims as liars they were in affect victimizing them a second time.

While this had disastrous consequences for the victims, they did not see it.That is because they were uneducated about the nature of sex abuse.

Fortunately, this is not longer the case. Many rabbinic leaders from across the spectrum of Orthodoxy have learned a bit about the nature of sex abuse and understand that one can be a prominent and contributing member of a community by ‘day’ and sexual predator by ‘night’. That it is often the nature of predators to ingratiate themselves to the communities in which they live by living a seemingly pious life; providing lots of financial support to religious institutions; and doing many acts of Chesed. As one predator once admitted, he did that on purpose so that he would become immune to reports of abuse should one of his victims speak up.

Many rabbis that used to act instinctively to protect the accused now know this and have changed course. And now prominent Chabad rabbis have joined them - recognizing with regret their inappropriate reactions of the past.

It seems however that there are still pockets of the Orthodox establishment that have not signed on to this. If believe that communities like Satmar haven’t budged from their position of siding with the accused and vilifying the victim. This is aht happened in the Nechmeia Weberman case. He was convicted of sex abuse and sentenced to 150 years in prison. To the best of my knowledge they continue to proclaim his innocence.

Many of Lakewood’s rabbinic leaders and Agudah have improved greatly in their attitude about sex abuse. But as far as I know, they still require reporting credible suspicions of abuse to rabbis before reporting them to police. I understand their reticence. They still fear that prominent people might be accused by disaffected youth with an anti Torah agenda. They want to be absolutely sure that that the accused will be protected from that. Accusations that – even when totally false can ruin a person’s reputation for life as well as that of his family. But the likelihood of an accusation being false is small compared to the likelihood of it being true. Furthermore as Chabad notes:

“Regardless of the standing of the abuser, accusers and their family, members must be treated in an accepting, nonjudgmental manner so that they feel safe and can therefore speak frankly and fully,” said the Chabad statement. “This is necessary for them to receive suitable therapeutic support, and in order to facilitate proper investigation and pursuit of justice. Shunning or encouraging social ostracism of victims, their families, or reporters is strictly forbidden.”

Adding to the concern for the victims is the undeniable fact that people who know and respect an accused abuser cannot possibly be objective, not matter how religious they are. That’s because they are human and subject to human bias. I cannot imagine treating an allegation of abuse against a prominent Jew with a record of service to the community being put on equal footing with the victim’s denial of it. This is not to impugn the character of these rabbis. It is only to say that they are human.

The remaining reticent rabbis need to ‘leave it the authorities’ when someone is accused of sex abuse. The authorities are not evil people. They are trained to deal with sex abuse and to ferret out the truth. And they should be trusted. In the rare instance where an accused abuser turns out to be innocent. (this does happen as I am personally aware of at least two cases of it), it may be traumatic for him and his family and hard to overcome. But the reverse is a far greater problem. When victims are treated as liars - they are abused a second time. This contributes to their going OTD, becoming clinically depresssed and ‘self medicating’ with alcohol and drugs. And sometimes suicide!

Those rabbis who have come around to the need to report suspicions of abuse to police now realize this. Which is why Rabbi Fuerst made that ‘dark ages’ comment. And why Chabad has now joined in requiring sex abuse to be directly to the reported to police. Let us pray that at this time of Teshuva, Tefilla and Tzedaka, that these reticent rabbis join the ‘club’ of Orthodox rabbis from across the spectrum who are now urging their public to do the right thing.

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Shvartze!

September 25, 2017, 8:43 am

≫ Next: Travel Day

≪ Previous: Joining the Club

Ben Fauldling

What does it mean to be a Baal Teshuva? Baal Teshuva (BT) is the term commonly used to refer to a Jew that grew up in a non observant home and at some point became observant. (Often referred to as becoming Frum or religious.) How or why that happens is beyond the scope of this post. Suffice it to say that there are probably as many reasons as there are Baalei Teshuva.

I have always admired the BT. Unlike me, they became observant by seeking Emes. I was raised Frum and never had to think about it. In this very important respect, they are head and shoulders above me in their Avodas HaShem – service to God.

In many cases their motivation and sincerity surpasses those of us that are ‘Frum from birth’ (FFB). Many of us observe the Mitzvos out of habit - as much we do out of devotion to God. Not so the Baal Teshuva. They left a life free of any obligation to embrace a life filled with restrictions. This is not an easy task for someone raised in a society that promotes the idea of individual freedom.

But what if an individual becomes a BT is of a different race? Ben Faulding is one such individual. Ben is a black man who was born a Jew and became a Baal Teshuva. What he discovered was prejudice on both sides of the racial divide. Which he described in a post he wrote back in 2014 - covered at the time by the OU (posted recently on Orthodox Jews Against Discrimination and Racism).

“There is racism in every community and the Jewish community is no different,” said Faulding. “I hate to say that the Jewish community is racist but it is something that happens.” He gets comments from the black community, too, he added. “Strangers yell at me.”

I can’t speak to the black prejudice on this issue. But I can, unfortunately, speak to the Jewish prejudice. Or better put - the ‘white’ Jewish prejudice. It is clearly there against black people in far too many of us. A prejudice that is not sourced in Judaism - yet in many of its people. Even among those of us that think we live our ideals. Which - because of this prejudice - is only partially true at best.

I have little doubt about this. I hear it all the time from some of my coreligionists in private conversation. They will refer to a black person using the word ‘Shvartze’. That word is a pejorative – no matter how many people deny it. It is never used in a complementary way.

I know the routine response. Whenever I mention this ‘plain as day’ fact, there will always be those who claim that the word ‘Shvartz’ is simply Yiddish for the word ‘black’; the word ‘Shvartze’ means a black person; and there is no inherent prejudice in using that word to refer to a black person. (Right!...and I have a bridge to sell you.)

When that word is used it is usually used in a derisive tone. One that indicates the belief that a black person is somehow an inferior human being. To those who keep insisting that this is not so, you are either lying to the world or to yourselves. Unless you are a native Yiddish speaker, why use that word when the English word ‘black’ can be used – which does not have any negative connotation?

What does a black man hear when the term Shvartze is used? Here is what Ben Faulding hears:

Shvartze isn’t Yiddish for Black. Shvartze is Yiddish for Nigger

Now it’s true that the word Shvartz technically means black. But word meanings evolve and sometimes take on a prejudicial tone depending on how society uses them. That is how the word Shvartze has evolved and is now used. The best example of that is the word ‘gay’. When someone was described as gay it meant they were happy or joyous. Now when someone is described as gay it means they are homosexual.

Those of who continue to deny that the word Shvartze is in any way meant as a pejorative, read what Ben Foundling has to say about it. And then stop using that word! Because the fact is that it is hurtful to a black person. Imagine if a black Jew decided to write the word Shvartze on his forehead. How would you react to it? This is what Ben did:

I was sitting with photographer Steve Rosenfield, creator of the What I be Project. Steve offers people the opportunity to express their insecurities, by writing them on their faces. After a discussion about myself, Steve and I decided we would write Shvartze.

It saddens me that a member of the Jewish community that I look up to for finding the truth of Judaism on his own rather than being raised that way – has to be treated with that kind of prejudice from the very community he embraces.

I don’t know whether that experience from about 4 years ago has made things any better for him. But it ought to make things better for us if we learn a lesson from it. What better time to learn that lesson than right now during this time of repentance.

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Travel Day

September 26, 2017, 8:00 am

≫ Next: If You Want to Play the Game, You Have to Follow the Rules

≪ Previous: Shvartze!

I'm on my way to Israel. My wife and I will be spending Yom Kippur and Sukkos in Ramat Bet Shemesh (Aleph) with our son and his family. I'll be posting from there beginning tomorrow. I will be davening at Massas Mordechai (on Dolev) for Shachris most mornings - including Shabbos and Yom Tov (the 'Magen Avraham' minyan located in the 'Shtiebel Aleph' auxilary bet medrash). If you're in the neighborhood at that hour come on over and say hi.

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If You Want to Play the Game, You Have to Follow the Rules

September 26, 2017, 10:30 pm

≫ Next: An Interview with a Menachem Bombach

≪ Previous: Travel Day

Rabbi David Stav

People can quibble about the rules in any organization. There were plenty of rules in the organizations I was involved with over the years that I felt were unjust, unnecessary, or just plain stupid – with no inherent value. In some cases I thought a particular rule was even counterproductive to the goals of the institution. But I fully understand that organizations must have rules and have the right to determine what those rules are. Following them is an obvious requirement for membership. So I stayed with those institutions and and followed their rules even if I didn’t like some of them. I felt that the good outweighed the bad.

I bring this up in light of an article in Arutz Sheva last week where a prominent Rav broke the rules of the organization he is a member of. The group he belongs to has every right – and perhaps even a duty to expel him. If rules can so easily be broken then of what value are they?

The rabbi in question here is David Stav, a highly respected Religious Zionist member of the Israeli Chief Rabbinate. He is also the founder and head of Tzohar, said to be a ‘kinder’ and gentler alternative to the Chief Rabbinate. The Chief Rabbinate has thus far seemed to tolerate its ‘competition’ and has even worked with them on some issues.

But now he has been threatened with expulsion. His ‘crime’ is that Tzohar wants to set up its own Kosher certification (Hechsher) organization. But the Israeli government has granted the sole right to issue Kosher certifications to the Chief Rabbinate.

One can agree or disagree, but it is certainly understandable that the Chief Rabbinate wants to keep its monopoly on Kashrus. But in their defense, there are a lot of unscrupulous to people out there that want to get into the Kashrus certification business. Which can be very lucrative. So on that level I tend to support the idea of retaining control.

The Chief Rabbinate has informed Rabbi Stav that he should cease and desist from this project under threat of expulsion. Rabbi Stav has said he has no intention of doing that.

I’m not sure why Rabbi Stav has embarked on this confrontational path. I have to wonder why he is even doing this? It isn’t as if there aren't a ton of other Kashrus organizations in Israel. The Rabbinate Hechsher is widespread and granted to many restaurants. It is so widespread that many Orthodox Jews don’t trust it. Charedim in particular do not eat from that it. They believe it is problematic for a variety of reasons.

I am not here to bash the Rabbinate Hechsher. My point here is that it is not universally trusted. This is important because there many Hechsher organizations in Israel. A few that are universally trusted; some that are less trusted than the Rabbinate; and everything in between. None of them are under the auspices of the Rabbinate. But then again, none of the rabbis involved with those Hechsher organizations are members.

So what’s the problem if Tzohar starts its own Kashrus organization? As far as the actual food establishments that they will be certifying, nothing. They will just be another of the many outside the Rabbinate that already exist. But in all of those cases, none of the rabbis involved are members of the Chief Rabbinate. Rabbi Stav is a member… and actually ran for Chief Rabbi in the last election for that post. He lost to Rabbi David Lau.

The question remains whether Rabbi Stav wants to keep his credentials as a member of the Chief Rabbinate. Why would he want to retain his position there after he has so badly been treated? He currently serves as the rabbi of the city of Shoham in Israel.This must mean something to him and to the residents of the city. The bottom line though is that if he wants to stay, he has to follow the rules and not start a Hechsher organization that will directly compete with the Chief Rabbinate. If he doesn’t, he will lose his position. I don't think that is a good outcome for anyone.

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An Interview with a Menachem Bombach

September 27, 2017, 10:30 pm

≫ Next: Forgiveness

≪ Previous: If You Want to Play the Game, You Have to Follow the Rules

Guest Contribution by YY Bar-Chaiim

Rabbi Menachem Bombach

YY Bar-Chaiim is a Baal Teshuva who made Aliyah to Israel. He grew up with little knowledge of illustrious religious heritage. In his search for Emes, YY found out that it is in Orthodox Judaism that truth can be found. He eventually found a home in the world of Chasidus. To put it the way he did

"As I began considering a profession, I knew it had to do with education and psychology. I believed in the potential of young people to do moral somersaults. That’s when I bumped into Orthodox Judaism. And slowly but surely, Hossidus."

After reading my post on the innovative Rabbi Menachem Bombach, he was moved to do an interview and offered to place it on my blog. I accepted. Rabbi Bombach is a former member of the Meah Shearim world who has opened up a Yeshiva for Chasidim that offers a full secular curriculum.

(The version of this interview I present here has been edited for brevity. The full version can be read here. It gives a more in depth look at both YY Bar-Chaiim and Rabbi Bombach. I urge everyone to read it. The interview follows.)

YY: So where did it all begin?

(He begins speaking of his fascinating childhood education in the very extreme Dushinsky school in the Mea Shearim district, but soon we both realize that the time is flying and we should focus more on what kicked off his career).

MB: I really don’t know why Rabbi Grossman (from Migdal HaEmek) took me on as a counselor to work with Russian immigrants. Because I had no experience. But you know, in the north there aren’t so many qualified employees, so since I was willing to live in Afula – why not. I think I made many mistakes in the beginning (…) but one thing was clear to me. From the moment I began to work as a professional, I realized I must study. I mean, I felt in the beginning like an Am HaAretz (ignoramus).

YY: Wasn’t there opposition (to your leap into academic studies)? The way we see things in the west, for someone from your background to make the decision to go to (pursue an M.A. at) the Hebrew U. (in public policy of all things), is a radical thing, almost heresy!

MB: Well, in general, I’m very individual.

YY: Independent.

MB: Yes. I’m true to what I believe. I always have been. I’m not a conformist. I could never live a conformist way of life. Conformism for me is like cognitive prison. I’m simply not capable of doing what everyone else is doing (…) So too here, I saw the need to study and develop skills – so I did. Eventually I started the Mekhina (special program at Hebrew U. for assisting hareidim to acclimate at the university) and began to study at the Mandel Institute (for exceptional educators).

YY: It all just developed naturally?

MB: Different things just happened. I tell you, when you travel to Haifa at night, you go 30 meters here and 30 meters there. Only at the end when you look back you connect the dots.

YY: But wasn’t there opposition in the family?

MB: Ok. My father was Satmar. But he died when I was young and I was raised, from age six, by my mother’s second husband. He was a very big Talmid Khakham (Torah scholar). And we had many, many discussions. In the end, we got to a place where my parents, including my mother – whom I truly, greatly respect – just didn’t understand what I was about. It got to the point where our relationship just, well, it just really isn’t good. Oh, I come to her, and honor her, but the relationship has become very, very weak. She simply doesn’t understand …

YY: It’s as if you’ve become in her eyes “Off The Derekh” (spiritually wayward)?

MB: Yes! Exactly. I had become Off The Derekh. She looks at my children as if they’re off, at my wife as if she’s off. All because we have strayed so far from the (Mea Shearim) groove. We look different. We act different. Think different. Really – Off The Derekh.

YY: And the wife?

MB: Oh, Yes. My wife and I – we’re totally together.

YY: There was no novelty for her in your way; nothing she had to get used to?

MB: No, my wife and I, pshhh – we’ve been working together from the beginning. This is a success story. 21 years now!

YY: How about your children. Are you not worried about them suffering from your non-conformism? And if they would choose differently from you – would you be accepting?

MB: Tomorrow, if my child would choose a different way, I’d hug and kiss him. And be hurt! Because I deeply believe in my way. But I’d respect him. I’m not a paternalist. I don’t believe in prescribing for anyone else how to live. I am raising, first and foremost, a human being. Afterwards he needs to make his own choices (…) In general, I honor every human being. Because he was created in the image of G-d. Jews and non-Jews. It doesn’t matter to me. They are all human beings (…)

YY: Alright. I can’t hold back.

MB: (heartily laughs)

YY: You had said before we began that you didn’t want to be related to as a hero, on a human level. Just your ideas. But the truth is that you are speaking like what I’d call a hareidi humanist.

MB: That’s right.

YY: Well, that’s a hero! There aren’t many like you.

MB: That’s right. But I’ve had mentors. Who was the first model for me? HaRav (Aharon) Lichtenstein (associated with more academic and zionistic orthodoxy). I had a personal connection with him. Not quantity time, but quality. It was enough to get inspired (…) He, for me, was an example of how to know G-d in everything you do. A Jew, no matter where he is, can find G-d. That’s core Baal Shem Tov (the philosophy of the founder of Hossidus). He explains it differently. But (as far as I’m concerned) it’s totally Baal Shem Tov. He learns that one can find true spirituality even through some (non-religious) gentile means. This (difference from the way of hossidus, which keeps clear from gentile ways) is a very complex issue, which I can’t easily explain. But the point is that he was in touch with WORLDS. He knew G-d in all his ways. And (he taught that) this was always the way of our great leaders. In everything they did, they’d be sanctifying G-d’s name (…)

YY: Whoa. Ummm, ehhh.

MB: (Laughs heartily)

YY: I love you! I love everything you’re saying. I want to speak with you for hours. But if we’re really going to do this (project of presenting your philosophy as a unique way of being hassidic in the modern world), there’s a million dollar question.

MB: Yeah, yeah …

YY: I know this sounds like a harsh slogan, but I don’t mean it this way.

MB: Yeah, yeah …

YY: I mean, it sounds as if you’re, eh … Modern Orthodox in Hareidi garb!

MB: Alright. I’ll tell you why not. I’ll explain it to you. I mean I absolutely agree (with your presumption), but I’ll now clarify. I make a distinction like that of HaRav S.R. Hirsch. He spoke of the difference between religious separation and entrenchment, or fortress mentality.

(He brings out his Hebrew Hirsch Torah commentary on Genesis 20:1, which he has on the computer. The word hit’batzrut is used for the latter, and we learn it out with enthusiasm. Hirsch explains that hit’batzrut will never further the goals of genuine religious development since it breeds fear of what is foreign as opposed to passion about what is true.

On that note, now that the computer is open, my host offers to show some Hebrew news clips interviewing him in contrast to some zealous hareidi politicians. He laughs often when they give expression to their virulently anti-secular positions, then reiterates that what he shares with all hareidim is the embracing of the need for separating between religious and normative society. It’s just that his notion of separation is, like Hirsch’s, essentially positive. It certainly should not turn religious against religious, hareidi against hareidi, as we see increasingly happen).

MB: They (the extremist hareidim) are coming from nonsensical hatred. It’s a sickness. A real sickness. (In contrast,) I remain hareidi because I believe in the distinct value of “The World of Torah.” To the extent that those who are capable of full time learning really don’t need to know anything else. I really believe this.)

YY: Aren’t there Modern Orthodox who believe this too? You really think there’s such a sharp division in philosophies over this issue?

MB: I believe that the deepest passion of mankind is learning Torah – the way of HaKadosh Barukh hu (the blessed Holy One). I truly believe that. One can argue over what exactly constitutes learning Torah. But what’s clear to me is that regarding those who are capable, who have the depth and stamina for living full time within the study halls of Torah and to contribute novella – there’s nothing higher than that. And they don’t need any other knowledge, whatsoever. In living this way, they’re doing Tikkun HaOlam, repairing the world.

But all the rest of us – 70 percent or so – need more than that.

So that’s one point. Secondly, I really do believe in the need for religious separation (from the rest of society). The Mizrakhim, the Modern Orthodox, have different values. One big one is the State of Israel. It’s really one of the greatest differences between us. Another point is that they try very hard to integrate into the greater society – to the extent that, in our view, they sink there. This (orientation) facilitates assimilation, which is now around 40-50%. Therefore I think the hareidi model works excellently. It has numerous mechanisms for self-preservation.

This can’t be underestimated. In order to really self-preserve, we (those of us who are not full time Torah learners) need to know the world. Including the externals. This (idea of knowing the world not in order to immerse within it) is a huge-huge difference (between the hareidi and modern orthodox world).

YY: (Deep breath). Hmmm. Okay. I’m with you. And I’m very, very thankful we’ve made progress on these topics …

MB: You know – you are making therapy on me! It’s important to speak this out.

YY: (laughing) Yeah, yeah. Of course. No one’s an island.

MB: Absolutely.

YY: A few final questions. This place is called “HaMidrasha HaHassidit.” What is the difference between hareidi and hassidi? And why do you stress hassidi? Do you feel this is a place, in the main, only for hassidim?

MB: The answer is affirmative. First of all, the whole idea is totally based on the teachings of hossidut (the literature which we often learn with the students). To start off with – the whole point of externals. (I ask to better understand this. He uses as an example that he insists on all his students praying according to the hassidic custom of wearing a hat, jacket and gartel – prayer belt. He does this despite the fact that it seems to take away the kind of religious autonomy usually cherished by those involved in the wider world. It takes me some time to catch his point but eventually I get it that he believes such customs offer crucial consistency to the principle of extending one’s service of G-d even into the outside world).Secondly, hassidut is teaming with a number of very strong motifs, like simkha in serving G-d, and transporting the study hall with you wherever you go.

YY: You say that is a purely hassidic idea?

MB: Absolutely. Non-hassidim distinguish sharply between life within and without the study hall. (An interruption occurs and he needs to briefly step outside to relate to the students.)

They are so happy – it’s unbelievable. And they work hard. Believe me! They are happy. Simply happy. When I was in yeshiva I was like (he makes a sour face)! That’s how it was in yeshiva. Pressure. All the time pressure.

YY: So what is your explanation about why this happens?

MB: Why? Because they are not fulfilled. Everyone needs to find his …

YY: Niche.

MB: Niche. But also he needs to be r-e-s-p-e-c-t-e-d. Respect. (He goes on to explain how he had to let a good educator go because somewhere he didn’t totally respect every student). Here we give respect to every single kid. They are human beings. None of us should have any advantage over them. I mean, I have a position here (which requires from me to have them show extra respect) – for the sake of taking care of their needs. But at the same time I must respect them.

YY: In that I am assuming that every religious Jewish system agrees with you. There are no approaches that are against respecting the students, are there?

MB: I have no idea. I can’t say yes – because in my experience, when I was in heider, it’s not like they outright disrespected us, but you know, they’d look at you when you’d act up, like ‘go home to your father!’ We were just stuff for them. Objects.

YY: It’s really unbelievable.

(He waxes on about the hassidic way being imbued with the opposite ethic; concerned about he health of the soul).

YY: Are all your educators hassidim? Do you make a point of including a wide variety?

MB: Yes. This is one of our messages.

As we prayerfully remind ourselves these days of the celestial books which are opened for Tsaddikim (the righteous), Benonim (the in-betweeners) and the R’shaiim (major sinners). Our job is to present our case for being written and inscribed, at the very least, not in the last. After meeting rabbeinu Menachem, I think I understand better the danger of shooting too hastily, too obsessively, for the first. Klal Yisroel needs to know that there is a valid option of diving into the second and then working, in quiet, responsible brotherhood, up the ladder.

A Few English Net References:

Menachem Bombach | Charles and Lynn Schusterman Family ...

https://www.schusterman.org/users/menachem-bombach

ROI Community - Watch Rabbi Menachem Bombach ...

https://www.facebook.com/ROICommunity/videos/10154589434452989/

Menachem Bombach | J.F.N conference | מנחם בומבך

Alternative yeshiva draws protests for teaching secular subjects | The ...

More information (in Hebrew) on this institution available here: (link)

Other, Relevant Articles by the Writer:

A Simple Jew: The Distinction of Slonim - Introducing Rabbi Yaacov ...

The Distinction of Slonim 1 - A Simple Jew - blogger

The Distinction of Slonim 2 - A Simple Jew - blogger

The Distinction of Slonim 3 - A Simple Jew - blogger

As noted above, the full version of this interview is available here: (link)

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Forgiveness

September 29, 2017, 12:02 am

≫ Next: Judaism is More Than About Tuna Fish

≪ Previous: An Interview with a Menachem Bombach

Preparing coals for the incense service in the Beis HaMikdash (Temple Institute)

On this, the eve of Yom Kippur, our day of atonement, I wish to ask mechila from anyone I have slighted. The Talmud teaches that sins between man and man - Bein Adam L’Chavero (BALC) are not forgiven no matter how much we beseech God for it.

Sincere prayer on matters between God and man (Bein Adam L’Makom - BALM) will be dealt with favorably by God through prayer, penitence, and charity.

Matters BALC are only first dealt with by God after one makes peace with and asks forgiveness from the fellow man they have wronged – and is given Mechila by them . I, therefore, grant Mechila to all that I have perceived to have wronged me - intentionally or otherwise.

Forgiveness begins with confession. Tonight we begin a day of fasting and prayer that the sins of ALL of Klal Yisroel be forgiven. This is why when we confess our sins to God (as in the formal prayer known as Viduy) we use the plural ‘we’ instead of the singular “I’.

God has given us Yom Kippur as a gift. It is a time where His attribute of mercy is called upon and where it is more freely given. All we need do is ask Him sincerely for it. That is what fasting and sincere prayer does.

May God grant us all a happy and healthy new year.

G’mar Chasima Tova

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Judaism is More Than About Tuna Fish

October 1, 2017, 1:31 am

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≪ Previous: Forgiveness

Lila Kagedan - first female rabbi of an Orthodox Shul

When the Rabbinic leaders that guide the OU came out with their guidelines for women's roles in Judaism earlier this year, it was sharply criticized by the left for it inhibitory nature. One liberal rabbi was quoted as saying that the OU should stick to tuna fish. (The OU is the largest Kosher certification agency in the world.)

It appears that the OU is getting some strong internal pressure to retain member Shuls that have violated the clearly stated policy against hiring female rabbis. And by ‘rabbis’ I mean anyone serving in that role regardless of the title they use.

The Forward reports on such pressure based on the fact that the OU is considering expulsion of member Shuls that continue to violate those rules.

Te argument is that it is divisive to expel member Shuls. That nothing will be gained and much will be lost. I have to disagree.

As I indicated in a previous post on this subject, it isn’t the OU that is being divisive, it the member Shuls that are bowing to pressure to violate hose rules. It would be like expelling a football team from the NFL that decided it doesn’t like one of the new roles instituted this year and insisted they be allowed to play based on the old rules. What kind of an organized sport would it be if we allowed some teams to violate the rules? It doesn’t work that way. Surely a religious organization whose leaders have newly defined rules is not worse than the NFL. You either play by the rules or you don’t get to play at all.

That there are members of the OU that insist on letting a Shul break the rule may be divisive, but it is the Shul doing it that is. To continue with the sports metaphor, if you want to play I the NFL you must follow the rules. If they want to start another league where those rules don’t apply let them. One might call that divisive to – and detrimental to the game. Maybe we should avoid the possibility of a new league forming and allow those teams that want it, to play by the old rules. If the NFL decides those rules are important to the game, they will have no choice but to expel that team that insists upon it. Who is being divisive? The NFL? …or the team that insist on breaking the rules?

I actually wrote about this a few weeks ago responding to the Forward’s first article on it. And despite my belief that those Shuls asking to be made exceptions are the ones at fault, it saddens me that all of this is happening. It is divisive. There is no question about that. And that goes against one of my core issues: Achdus One of my biggest problem within the Torah observant world is the lack of it. I accuse both the right and the left of being guilty of that. The right is a whole other issue worthy of a post of its own. All I will say about that is there is a lot of misunderstanding by the certain elements of right about what modern Orthodoxy really is as a Hashkafa. They look only at certain segments of MO and make judgments about if from that. Which is unfair.

But in the case of the left, you cannot sacrifice base principles on the alter of Achdus, no matter how important Achdus is. Those within the OU that argue against expulsion seem to value Achdus over base principles. Or do not consider what their own rabbinic leaders to have said about it to be base principles. Which their leadership clearly said it is.

Why am I more upset at this than I am at the rejection from the right? Because frankly there are rabbinic leaders that do understand what a modern Orthodox Hashkafa is and do not base it on what they see anecdotally. They are far more accepting of MO that those among them that have no clue about the Hashkafa.

True, they disagree with the Hashkafa. But it's one thing to quibble about the value of secular studies as a part of a Yeshiva curriculum. But it is a very different matter to allow the cultural ethic of egalitarianism to take precedence over a 3000 year Mesorah. A Mesorah that in the past was rarely tampered with - and only then on existential grounds (e.g. The Beis Yaakov Movement). Furthermore only the most knowledgeable and God fearing Rabbonim (No matter whether they are Charedi, Centrist, or Sephardi) have broad enough shoulders to do so.

There is not a doubt in my mind that egalitarianism is the source of new phenomenon of female rabbis. That has been made clear more than once by Orthodox feminists. Most of those women may have noble goals in desiring to be members of the cloth. But none of those motives add up to an existential threat requiring us to abandon 1000s of years of tradition. And yet the desire among some to assert the justness of the egalitarian cause, they felt moved to join the Reform Movement and become a rabbi there! (Or at least one has: the former head of Jewish Orthodox Feminist Alliance (JOFA).

As I have said many times. This entire controversy saddens me. It's divisive. We need a left wing. They cater to Modern liberal Jews with little or no background who seek some spirituality in their lives. They would never be comfortable in the Charedi world or even in the Centrist world. Because they too have been influenced by the egalitarian zeitgeist. Without a Left wing, many of them will choose Conservative Judaism as more compatible with their values.

I think that this is the motivation behind some of the more serious Rabbis on the left - like Asher Lopatin. In an effort to retain these Jews they have too easily respond affirmatively to the egalitarian argument. But there is a time to just say no. And they don’t know how to do that.

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Practical Charedim

October 2, 2017, 12:46 am

≫ Next: American Politics and Judaism

≪ Previous: Judaism is More Than About Tuna Fish

Charedim will look more like attorney and Agudah head, Chaim Dovid Zweibel

Rav Ahron Soloveichik said Hallel on Yom Ha’atzmaut. He also believed in the importance of studying secular subjects. Which should not surprise anyone since he had a law degree from NYU. I bring this up now in light of an article in Cross Currents by Rabbi Yitzchok Adlerstein, a kindred spirit. Therein he discusses the contributions of another kindred spirit, Heshy Zelcer, founder and editor of Hakirah, a journal of Jewish thought.

Both R’ Ahron and R’ Heshy are kindred spirits to me in the sense that they both advocate for the same things I do considering them of vital importance to Judaism of 2 things despite their both being controversial in certain Charedi circles: secular studies and support of the state of Israel.

I don’t know R’ Heshy, but I believe he sees the future of the Torah world the same way I do. As it pertains to Israel, he has actually submitted a couple of posts here advocating that Charedim begin to support for the Israel financially.

The old issues that generated the battles between religious Zionists and Charedim are hardly relevant today. Especially now that Charedim benefit from the state at unprecedented levels and Torah study flourishes in greater numbers than at any time in history.

It is no secret that I believe the future belongs to Charedim. Although Charedim often think I bash them, that is not what I do. What my goals are in discussing issues that might seem to bash them is beyond the scope of this post.

What both R’ Heshy and R’ Yitzchok see is a future comprise of what Heshy calls practical Charedim. I call them sociological centritsts. As R’ Yitzchok puts it:

Heshy Zelcer coined a new phrase – Practical Haredim – to describe what he felt were the predominant group in Flatbush. They gave their kids a haredi education through high school and seminary, but then favored secular education in approved programs like Touro for purely practical purposes. They were supportive of Israel without overtly identifying with it. They were community-minded, supporting a host of important organizations.

These re the pepple that will comprise the mainstream Torah world of the future, in my view (as well as in R’ Heshy and R’Yitzchok’s view, if I understand them correctly). The Charedi world will continue to have Charedi values but they have and will continue to adopt some of the modalities of modern Orthodxy so that they can better support their families. This is why one can now find more Charedim than ever in the professions (Law, Medicine and even Academia).

They still fit right in with the ‘black hat’community from which they stem, but so too will they fit in with philosophical Centrists like me. Not that they will agree with me. They still have a basic Charedi Hashkafa. But they will live similar lifestyles and be far more integrated as a community that they have been in the past. A much smaller part of this future mainstream will be sociological Centrists. Smaller because we are currently outnumbered by them (probably by orders of magnitude – if not yet – someday soon). And Charedi will have families that re typically a bit larger than a philosophical Centrists. But we will share the same basic values and live tha same basic lives.

I wish I could take credit for this observation and prediction. But I have to give credit where credit is due. And I give it to a giant of a man, Rabbi Berel Wein who had written an essay about this phenomenon well before I did. When I first read it, it really resonated with me. After he mentioned it, I took a hard look at what was happeing in the world of Orthodoxy and saw just how right he is. It’s happening and will continue to happen as people like Rabbi Wein, R’ Heshy and R’ Yitzchok are around promoting and supporting it.

This does not mean that all religious Jews will be sociological centrists. Far from it. There are still some hard core Charedim that refuse to recognize Israel as anything other than the creation of Satan with devil as its leader who will continue to bash that leader and his Knesset helpers as though they were trying to destroy authentic Judaism. This is especially true among the more right wing Chasidim like Satmar, whose numbers will continue to increase even beyond the Yeshivishe Charedim. They will still be a force to reckon with.

But the Yeshivshe Charedim who are increasingly becoming more moderate and tolerant of philosophical Centrists will be a large and unified force of the future. (At least in America. Israeli Charedim are ‘a horse of an entirely different color’ and beyond the subject of this post.)

This will take some tweaking as there are counter forces at work in the Yeshiva world that are not moderate and are becoming more extreme – following the Israeli Charedi example of reducing or eliminating secular studies altogether. But somehow believe that at the end of the day, moderation will win. It has to in order for the world of observant Judaism to survive.

Where does this leave the left? They are certainly not mainstream even by their on definition. I do not see a future for them in Orthodox if they continue to go in their current direction which is rejected by all serious mainstream Poskim – from YU to Lakewood. (Why that is the case is also beyond the scope of the post.) Thy may grow into their own new movement, but they are not the future of Orthodoxy.

I think that pretty much sums up my reaction to the rabbi Adlerstein’s Cross Currents post. Kudos to them for seeing things the way I do and helping to perpetuate the direction they see Orthodoxy going.

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American Politics and Judaism

October 3, 2017, 3:22 am

≫ Next: Where's My Esrog?!

≪ Previous: Practical Charedim

Nikki Haley - one of the reasons Orthodox Jews support Trump

For Orthodox Jews, politics should not be the guide we use to choose our candidates. We should be guided by what the Torah teaches – and choose candidates who most reflect those values. And yet it is becoming increasingly the case the Orthodox Jews are moving to the political right. I think that’s because many – perhaps even most values of the right are in consonance with our own religious values. But that does not explain why there is so much support by Orthodox Jews for the current President who is not really a conservative.

Which makes me wonder why so many of my Orthodox friends voted for Donald Trump. If there was ever a man whose conduct and character seemed to be the antithesis to our values, it is him.

As many people know, I voted for Hillary Clinton, even though I did not like her as a candidate. But at the same time she would not have been the embarrassment to our country that the President is.

Why is Hillary Clinton considered so terrible in the first place? There is almost a visceral hatred for her among Orthodox Jews. I admit that I can’t really stand her either. Why is that? I have asked myself that question many times and I have not come up with a rational answer to that question. Nor has anyone else I have asked this question to - who has expressed worse feelings toward her than I have.

And why did so many Orthodox Jews vote for Trump and continue to support him now (currently at 71% of Orthodox Jewry) despite the constant embarrassing conduct that does not reflect our values at all? Compare this to the 80% of non Orthodox Jews that disapprove of him. Does that mean that non Orthodox Jews are more ethical and more sensitive to his boorish conduct that Orthodox Jews are?

I don’t think that is the answer. As much as I didn’t like Clinton, for me she was clearly the lesser of 2 evils. That however was not the case with so many of my Orthodox friends and the rest of the 80% that supported Trump and still support him.

I think the answer might be found in how each candidate relates to both religion and Israel. Despite the fact that Trump is not really a political conservative, he does tend to lean more in a socially conservative direction. For example in a constitutional contest between gay rights versus religious rights, he sides with religious rights. This is why Evangelical Christians supported him (although that support is waning somewhat). Religious people view his policies to be more in line with their biblical perspective.

As for his policies on Israel, although there has been no tangible improvement in Israel’s well being under a Trump administration, he is clearly viewed as more supportive of the current Israeli government. The rhetoric coming out of the White House about Israel is far more generous and warm.

This is reflected most strongly by Nikki Haley - Trump’s appointee to represent the US at the UN. There has never been a truth telling US voice like hers in the UN that speaks so eloquently about Israel. There are no ‘equivalency politics’ coming out of her mouth. Refreshingly - only the truth.

This does not fit the narrative of liberal Jews who tend to lend credence to the other side no matter how weak their arguments are. So if Israel is attacked by Palestinian terrorists, they will condemn it - but then say something like what do you expect the poor Palestinians to do under such a harsh occupation? In some cases even comparing it to Apartheid as former President Carter does! This kind of talk resonates with the left. It is outsize garbage to the right.

Trump by far is more inclined to support the right on this issue. Because his advisers are very strong supporters of Israel. Which can be seen in his appointment of the ‘settlement supporting’ David Friedman as the US Ambassador to Israel.

Orthodox Jew love all of this while non Orhtodx Jews reminisce about the former US narrative that said settlements are an obstacle to peace. A view shared by Hillary Clinton. That the Trump administration has not supported a ‘free for all’ settlement policy in Israel has not detracted from his being viewed as extremely pro Israel

What about all of the embarrassing boorish behavior that is unbecoming of any human being with any kind of dignity – let alone a President? Orthodox Jews will admit that they don’t like it. But at the same time are willing to overlook it – believing it is a small price to pay for the kind of pro religion and pro Israel rhetoric coming out of the Presidency now compared to the kind of sorry rhetoric about Israel exemplified at the end of the last administration that let Israel down at the UN. They see Hillary Clinton as more of the same.

I guess that all of this makes Trump a far better looking President in the eyes of an Orthodox Jew who values his religious beliefs and who has strong support for Israel.

As for me - I do not regret voting for Hillary Clinton. Despite the so called conventional wisdom about how terrible she would be. The truth is that despite my antipathy towards her - I don’t think that is accurate.

Nor do I think Israel would be any worse off. That’s because in truth the last administration was not anti Israel at all. They supported Israel both morally, financially, and militarily. There is no indication that Clinton would have been any worse. True the ‘anti settlement’ talk would have continued. But so too would the material support. And who knows, Clinton may have been able to improve the US relationship with Israel despite such criticism.

Most Orthodox Jews don’t see it that way and are glad Trump is in office. I just hope they don’t someday regret it. Because with man like this in office, the future has never been so uncertain.

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Where's My Esrog?!

October 4, 2017, 2:30 am

≫ Next: Boy For Sale

≪ Previous: American Politics and Judaism

On of my talented 12 year old grandsons, Avraham Kirshner, has just sent out his annual Maryles Family Newspaper to the family. There are 16 pages of interesting articles, stories, games, crossword puzzles and word games (having to do with the family), pictures, and recipes - all contributed by family members.

One of the articles is a riddle about an event that actually happened. It asks an interesting Halachic question and leaves it unanswered. I thought that this year, I would offer it as a change of pace in lieu of my usual short D'var Torah. Does anyone knows the correct answer? It follows:

Once upon a time in Israel, there was a Jew named Yekusiel Schwartz[1] who had purchased an expensive esrog a few days before Succos. How excited he was to have such a beautiful esrog for the upcoming holiday. However, one morning before Succos he had brought his esrog to shul, went to daven, and when he returned – NO ESROG!

How distraught he was to have lost this precious fruit. To his chagrin, he had no recourse except to go buy yet another esrog for the upcoming holiday.

After Succos, Yekusiel received a letter in the mail from his friend Nosson Spitzer[2]. Nosson wrote that he too was in Eretz Yisroel before Succos and had purchased an esrog. But unlike Yekusiel, Nosson went to his family in the USA for Succos.

Upon his return, he was surprised to find the name of his friend Yekusiel on the box. He had taken the wrong esrog home! He apologized for what he had done. And then proceeded to say that he would be happy to send the esrog back to the original owner.

Although at this point (after Succos) the esrog was extraordinarily devalued (...they are sold by the pound, not by the piece) - Nosson explained that he does not need to pay Yekusiel the purchase price, he only needed to return the object that he mistakenly took. Obviously Yekusiel denied the offer – what could he do with an esrog after Succos?

The question is: Is Nosson right? Does he not need to pay Yekusiel the full purchase price?

[1] Names have been changed to ensure privacy

[2] Names have been changed to ensure privacy

Chag Sameach (...or Good Yom Tov - if you prefer)

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Boy For Sale

October 8, 2017, 4:10 am

≫ Next: Dangers Inherent in the Modern Orthodox Left

≪ Previous: Where's My Esrog?!

Yeshiva students - How much will you pay them to marry your daughter?

The title of this post is taken from a song in the 1969 movie Oliver. But never has a song title been more appropriate than it is for Shiduchim in Charedi Yeshiva world. Especially in Israel.

The way young people in this world get married is so warped that it defies common decency. Personal character is secondary. Physical attributes too. What matters most is money. Lots of it. If a young woman or her parents do not have enough of it to offer for a ‘good’ Shidduch, they are out of luck. ‘Show me the money’ is the first thing on the table in these circles. If you can’t do that, don’t bother trying. What kind of money are we talking about for the cream of the crop? Often in the high six figures.

Not that money isn’t the prime concern in the American Yeshiva Shidduch scene. It is. For example - it is rather well known that Lakewood (BMG) has a ‘freezer’ policy with respect to their students dating. As I understand it they will not allow them to begin dating for at least 6 months after enrollment. (They are put in the ‘dating freezer’.)

Lakewood does that so that young men won’t come there for the ulterior motive of getting the ‘Lakewood resume’. Because learning in Lakewood means you’re prime Shidduch material. Of the kind that can demand big bucks from future in laws. So that you don’t have to go to work and can stay in Kollel indefinitely. If, however, a new Lakewood enrollee is willing to date the pauper class (daughters of the Avrecihim that learn there) he gets to date right away. If that doesn’t spell money, nothing does.

But the’big bucks’ in Lakewood is chicken feed compared to what’s happening in Israel.

If you want to know what really counts in the Yeshiva dating scene ‘follow the money’.

Roshei Yeshiva are demanding top dollar for their top students from fathers seeking a Shidduch for their daughters. They want a guarantee of it before their daughters are even mentioned to these boys as a Shidduch prospect.

And yet many Shiduchim are made. Most parents do not have the kind of big bucks demanded by these Roshei Yeshiva. Their daughters get married somehow. Where do they get the money?! And if they are able to find it for their first daughter – where do they find if for the second? Or third? Or fourth… ?

I know one Charedi family of modest means that had to sell their apartment (Dirah) in order to come up with the money for their first daughter (an apartment that was no doubt purchased for them by their parents when they got married.). They now rent. Where they are going to get money for the rest of their daughters is a mystery to me (and probably to them). What about the rest of their children and grandchildren?

Their parents will no doubt help them to whatever extent they can. Working well past retirement, perhaps as long as they are physically able to. Where is the justice in that? Why should an 80 year old father work until he drops so that his grandchildren can live in this kind of financial environment? Where is the justice in that – EVEN if the 80 year old father wants to do it? Why are the children even accepting it?! Doesn’t the father deserve a bit of time for himself in his golden years?

This is just one consequence of the Charedi financial situation. They are asked to sacrifice financially so they can say in Kollel for as long as possible. When they finally feel the proverbial knife at their throat and leave Kollel and go to work, many do not have the training or time to pursue the additional education that will give them a more substantial income.

Even though there are many programs that have been developed specifically for Avreichim that train them to compete for better jobs, not everyone is capable of catching up to their secular counterparts. A lot of these Avrecihim simply miss out - and settle for lower paying jobs. Or just continue to stay in Kollel dependant on their stipends and their working wives. Their combined income remains well below meeting the financial needs of their normally big family.

And this doesn’t even take into account the above mentioned monetary demands of the Shidduch process.

I don’t know how long this situation will last. It should have imploded long ago. The situation did not develop yesterday. This has been the case for quite a while now and is only getting worse. And yet it somehow continues to survive.

For me the system of encouraging young men to learn full time; have big families; low incomes; and then asking them for big bucks to marry off their daughters is grossly unjust. This is not the way things always were.

Not that long ago back in my day, if someone was determined to stay in ‘learning’ it meant he was an unusually gifted Talmud Chacham. Who had a character to match. Money was never a priority consideration. Living comfortably was not a condition for studying Torah. Such people studied Torah L’Shma and never thought too much about how they would live. They knew they would have to tighten their belts and struggle financially. They were willing to sacrifice. And they NEVER thought of extorting money from a future father in law.

When choosing a mate a couple looked for things other than money. Like compatibility; temperament; character; the kind of parent would they make; whether they had common goals, values and interests; and even whether there was any physical attraction.

Those days are gone, it seems. I know of one recent case where a Shidduch was suggested between a young man and woman by a friend of the young woman's father.. He saw a great deal of compatibility between the couple and suggested it to him. But the young man’s Rosh Yeshiva stepped in and said he’s not letting this boy go for less that a high six figure amount. The date never took place. Shortly thereafter, that boy got engaged to a girl from a wealthy family.

I would personally not put any value on a young man like that. Because all he is doing is marrying money. Those are not the values I want my grandchildren to be raised with. If I had daughters that were not married and someone came up to me with a Shidduch conditioned on a big payout, I’d tell him what I thought about this boy’s values and then say, ‘No thank you.’ ‘Your boy has no character and I’m not interested in buying a husband for my daughter.’

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Dangers Inherent in the Modern Orthodox Left

October 9, 2017, 3:53 am

≫ Next: Has Yiddishkeit Become a Spectator Sport?

≪ Previous: Boy For Sale

Image taken for the New York Jewish Week

I am a modern Orthodox Jew. I say that with pride. I do not hide that fact from anyone. Although there are some modern Orthodox Jews that will dispute that as my true identity. That’s because there is some controversy about how one defines that category.

Any fair minded person would allow for a variety of different sub-identities that would fit into modern Orthodoxy. No fair minded person should deny any of them. For me being modern Orthodox means placing a high value on secular education and those parts of the secular culture that do not contradict Halacha or contradict the Torah’s values. Which include both Halacha and tradition.

I am therefore not only proud of my religious education, I am proud of my secular education. Nor do I have any guilt enjoying various aspects of the secular culture that fit into the above mentioned parameters. I incorporate much of it into my life daily and have done so as far back as I can remember. I believe that this is how the Centrist component of modern Orthodoxy by and large see themselves. As I have mentioned in the past, both Hirschean Torah Im Derech Eretz (TIDE) and Torah U’Mada (TuM) fit into that category.

(Although adherents of TIDE don’t like to be called ‘modern’ and do their level best to discredit TuM, I don’t see much difference between them with respect to the actual embrace of both secular education and secular culture. True, there are philosophical differences between TIDE and TuM as to why and what toe embrace. But that is not an impediment to being called modern Orthodox as I and many others like me define it.)

Alas, my critics from the left do not accept that as a definition of modern Orthodoxy. They see a more theological component to it that accepts disciplines such as modern scholarship of the bible.They even allow for a belief that the Torah was written by man in its entirety as an allegory - albeit Divinely inspired perhaps.

They also would posit that modern Orthodoxy should embrace the egalitarian ethos of our time as more just than our Torah based traditions are. In some cases they even grant some form of legitimacy to heterodox movements. They will say that as long as the strict letter of Halacha is kept, you can add the word ‘Orthodox’ to modern.

I can understand why they might say so. But I am in profound disagreement with them for reasons beyond the scope of this post.

Which brings me to a recent article in the New York Jewish Week. It suggests that there is a greater ‘crisis of faith’ among modern Orthodox young millennials than at any other time in history:

The recent, first-ever study on the Modern Orthodox community, reported on here for the first time last week, found data to support Weisberg’s intuitions. The study shows more wavering on Orthodox theological fundamentals — including full belief that God loves his creations (at 46 percent) and the bible was given at Sinai (64 percent) — than one might expect nearly 4,000 self-identified ‘Modern Orthodox’ responded.

Among millennial respondents (aged 18 to 34), belief in God and the divinity of Torah decreased across the board compared to older respondents. While 86 percent of respondents aged 55 and older believe the Torah was given at Sinai, only 78 percent of younger respondents believe the same thing. While 71 percent of those 55 and older believe the oral Torah was given to Moses — condensed into the Talmud— 62 percent of younger respondents said they adhere to that belief.

First I think it should be noted that these figures are based on an opt-in survey rather than a random sample. Which is statistically flawed, in my view. If you pursue participation in a survey rather than being randomly chosen to respond, I think it might be because you want to ‘make a statement’ by responding in a counter intuitive way. So I have to question what the real percentages are.

But let us for the moment say that these numbers are somewhat accurate. If your definition of modern Orthodoxy allows for these kinds of responses as a legitimate form of Orthodoxy, then this survey might have little meaning to them. If all modern Orthodox Jews started to believe that the events at Sinai never really happened, that’s OK with them.

But if you are a Centrist like me, it is troubling. For us Emunah requires one to believe that the events at Sinai actually happened. Because if they didn’t, than what you are really saying is that our sages lied to us. Even if they made it all up for the best of reasons, a religion based on lies is a religion of Sheker. Fudging that by saying it was divinely inspired is just speculation at best. Why bother with it altogether?!

The response by many such skeptics who nonetheless are quite observant of Halacha, can be seen by the following:

In an open-ended question, the overwhelming majority of respondents — 42 percent — gave “community and a sense of belonging” as the key driver of Orthodox observance.

As Jay Lefkowitz put it when asked why he is observant despite the doubts he had about the events at Sinai: I do it because I’m a ‘Jet’. (This was the name of a fictional street gang in the play/movie West Side Story.) In this case substituting the word ‘Jew’ in place of ‘Jet’.

But what is it exactly that is perpetuated if you don’t believe in Sinai? Are you not perpetuating a lie?! Why would anyone want to be part of that kind of heritage?! Furthermore, what difference does it really make whether you keep Shabbos or not? -Just to preserve us as a people?! Who cares?!

That is where the danger lies in accepting the left’s version of modern Orthodoxy. Millennials will ask these questions and can easily answer them by rejecting Judaism entirely.

Charedim do not have these issues as much because they are sheltered and not as exposed to these kinds of questions. They are rarely if ever discussed. Belief in the events at Sinai is so ingrained that the mere thought of questioning their legitimacy is rejected before it can even reach their consciousness. (Although there are increasingly more exceptions to this as these issues become more discussed in the larger arena of the internet where religious assumptions are constantly being challenged.)

There are more skeptics and atheists among formerly Orthodox Jews than ever before. However, many of them are outwardly observant. Sometimes even meticulously so – depending on the culture in which they live. They do so for a variety of reasons, not the least of which is to retain their status as observant Jews among their family, friends, and peers. Or for the ‘peripherals’ of a family life Halachos like keeping Shabbos engenders. But how long can that really last if it is based entirely on a cultural desire rather than an actual belief?

These young modern Orthodox millennials are probably the most vulnerable to these new influences. Their religious background allows them more freedom to pursue ideologies that contradict the Torah. and perhaps more significantly because the left finds that kind of thinking acceptable and the fact that they have institutions and role models to follow in that regard. This means increasing levels of doubt will happen among our young.

This is a major problem for modern Orthodoxy and to a lesser extent – even in Charedi Orthodoxy. What to do about this problem is a question I really have no answer for.

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