It’s Rosh Chodesh Elul, and that means school has begun in the Chareidi school system.
Posts Tagged ‘chareidi’
8:19 pm The boy who was thought to be Ultra-Orthodox, turned out to be a Palestinian boy. The alert has been called off.
8:01 pm The Palestinian car has been spotted and stopped by the security chief of Alon, in Ayin Mavoah.
7:30 pm An Ultra-Orthodox boy who was hiking in the Alon area of the Binyamin was spotted in a Palestinian car. The car, a silver Kia, has fake license plates made of cardboard.
The boy was seen waving for help by residents of Alon.
IDF and security forces are currently searching for the vehicle and the boy.
On a beautiful Sunday morning in May, I was driving south on the West Side Highway in New York City, heading towards the Israel Day Parade. As my car made it’s way along the mighty Hudson river, I marvelled on how awesome this city is. I saw myriads of buff joggers, happy barbecues taking place on well-tended Riverside park lawns, and of course, the imposing, surreal, gigantic skyscrapers that adorn this world-capital metropolis.
I travel often to New York to promote a stronger connection between North American Jews and Israel, and to encourage Aliyah, and every time I go I am struck by the thought: How is the Aliyah idea going to compete? This place just has too much of a magnetic pull and Jews have everything here – financial success, the best of world culture, freedom to worship, and all in relative safety, in the shadow of this great city.
While I was pondering this, I saw an airplane flying low over the Hudson River, at first thinking it was a WWII relic. But then I realized it was one of those propeller planes that tow a sign for people to read at the beach. I could make out the first letter was a “J” and so I guessed it was Christian advertising promoting you-know-who. “New York is still a non-Jewish town, and Jews will never feel fully comfortable here” I thought. But as the plane got closer, the sign said something else, something very Jewishy indeed.
It read: “Judaism rejects Zionism and the State of Israel -NK, USA.”
Yup, Neturei Karta rented a plane and flew an anti-Zionist sign from the Rockaways all the way up past Manhattan – all in an effort to push back against the Israel Day Parade. Now I felt totally dejected, because I realized how doubly hard it will be to detach Jews from New York. Not only is the city tantalizing, but there is a conscious effort being made to disconnect Jews from Israel.
You may argue that Neturei Karta is an extremist group and is unrepresentative of American Jewry, and that is true. But they are not the only ones mounting a distance-yourself-from-Israel campaign. On both ends of the Jewish political spectrum there are movements which seek to disengage Jews from Israel.
For some in the Progressive movement it has been in vogue to see Israel as immoral, repressive, racist, as an apartheid state, and even equivalent to the Nazi regime. In a recent article featured on Tikkun Magazine’s website, reprinted from Haaretz, the writer asserts:
“The practice of denying the Palestinians their basic civil rights in the occupied territories under the army’s colonial regime – exemplified by the scandalous policy of administrative detentions and the disappearing of people in Israeli prisons for years because of their opposition to repression and humiliation – is frighteningly similar to the persecution practiced by the dark regimes of the 20th century against their opponents.”
These Progressives may believe they are helping Israel through their criticism, but the real effect is that Jews who come in contact with them are distanced from Israel. Israel is decidedly not their country because it does not meet their progressive Jewish moral standards, or in other words: their Judaism rejects Zionism. “Forget it man, Israel is a mess,” says the liberal-minded Jewish student on campus.
The ultra-Orthodox Chariedim may come from the polar opposite world view, but they too have a Jewish moral reason to get some distance from Israel: Israel is not religious enough, not Torah enough. According to this doctrine Israel was built as a secular State by those antagonistic to Judaism and today is still run by those antagonistic to Judaism. The coercive secularism of Zionism is at the root of the real Israel, and the advent of Yair Lapid only prove that nothing has changed.
Hamodia, the self-described, “Daily Newspaper of Torah Jewry,” had this as the opening line of a recent article: “Secular politicians in Israel — not all of them, but those who are leading the campaign for an ‘equal sharing of the defense burden’ — want to deal the chareidim a crushing defeat.”
How ironic. Both of these Jewish groups could see Israel in a totally different light if they only chose to.
One of my many goals in life as a Jew is to contribute to the unity of the Jewish people. All Jews share the heritage of the Torah which is what defines us as Jews. That heritage belongs to all of us as was so eloquently stated by newly elected Knesset member Ruth Calderon when speaking about her love of the Talmud. For those who choose not to follow all – or even any Halacha they are nevertheless fully Jewish – af al pi she chotah, Yisroel hu (even though he sinned, he is still a Jew).
Among those of us who are observant – unity should be natural. There should be a very strong common bond no matter what our differing hashkafos are. I often say that what unites us is far greater than what divides us. We are all shomer Shabbos and Yom Tov. We all keep Kosher. And we all eat matzah and do not eat hametz on Pesach.
But if one were to look at the enmity between religious Jews of differing hashkafos one would think we live on different planets the residents of which are enemy alien creatures. Unity is the furthest thing from our minds.
Which brings me to a very poignant article by Yael Farzan published yesterday in The Observer – Yeshiva University’s student newspaper. Let me say at the outset that I agree with her. She laments the fact that there is so much bias against the “Black Hat” (Haredi) community by members of her own Modern Orthodox community.
What precipitated her article is an experience she had on a recent Friday night. During a conversation with a group of friends someone slipped a derogatory comment about Haredim that generated derisive laughter from the other members of the group. She cringed!
I for one am happy to see a natural reflex like that from a Modern Orthodox Jew. It shows me that there are people who indeed believe that what unites us is greater than what divides us. The laughter from others in her group is unfortunately a more common reaction. If not overtly then covertly. This is nothing but pure prejudice for no reason. Laughter is not criticism. It is a form of expressing one’s feeling of superiority over others. And it shows an attitude that is so ingrained that no one there – other than the author of this article – gave it a second thought. It is just a given – natural part of their worldview to look down at the Haredi world.
This is wrong. It is as biased as is being anti-black. Which as Ms. Farzan points out is the furthest thing from a Modern Orthodox Jew’s worldview. The typical Modern Orthodox Jew would be appalled (rightly so) if someone used a racial epithet against a black person. If a crude racist joke were made there would very likely be no laughter – but righteous indignation. As there should be.
But when it comes to one of our own, there is no such thing. Laughter is the appropriate response (unfortunately) to an anti-Haredi or anti-Hasid joke.
There is absolutely nothing wrong with being Haredi or Hasidic. We can disagree with them on hashkafic issues or be critical of some of their choices. But we must never deride them or think less of them as human beings or Jews just because of hashkafic differences.
I criticize the Haredi and Hasdic world all the time. But it is not a criticism of their lifestyles or their Hashkafos. Even as I believe that my worldview is the correct one, I concede that there are others who see things differently than I do… seeing their own worldview as the correct one. In the spirit of “elu v’elu” (“these and those”) we should just agree to disagree and respect each other’s views and lifestyles as long as they do not impinge on the rights of others.
So if a Haredi has a large family, or wears a black hat, or sees the goal of Jewry expressed only in terms of Torah study, or does not see any value in the study of mada (secular studies), or even chooses to live his life in isolation, sheltered from all outside influences – that is his right. It should not detract from the sense of unity that observant Jews have. We are all believers in the Torah and the obligation to follow Halacha. And we all fail sometimes in those goals, whether it is bein adam l’makom (between man and God) or bein adam l’havero (between man and his fellow). Our commonality should supersede any differences between us. We should respect those differences even as we disagree with them.
Anyone of us who therefore smirks at derogatory Haredi or Hasidic comment or laughs at a derisive joke ought to be ashamed of themselves.
The only legitimate criticism of anyone should be in behavior that is a hilul HaShem (desecration of God’s name). It doesn’t matter what the hashkafa of that person is. Even if we speculate – as I sometimes do – about the reasons for some bad behavior stemming from what is perceived as a flaw in the way some hashkafos are carried out – that does not mean that an entire group should be looked down upon or that the entire hashkafa is wrong. Criticism should be looked at as a means of trying to rectify a flaw, not as a put-down of the entire group.
To the extent that some of my more critical posts generate comments that are sarcastic and contemptuous toward the entirety of Haredim or Hasidim I apologize. It has never been my intent to do that. My intent is to improve, not to deride. And yet some of those posts bring out the worst in us.
I should add that is not a one way street. The behavior of many Haredim and Hasidim towards Modern Orthodox Jews is just as bad. The exact same essay in The Observer could have been written about a group of Haredim in the ‘back of the Beis HaMedrash mocking Modern Orthodox Jews. The things being pointed to are different. As are the reasons for their sense of superiority. But the attitude is the same. And my critique would be exactly the same.
But I fault Modern Orthodox Jews more than I do Haredim. Not because our jokes are meaner. I have heard equally scornful comments from both groups about the other – albeit in different ways. But as Ms. Farzan points out – Modern Orthodox Jews are supposed to be the open minded ones. The tolerant ones. The ones who try and give everyone the benefit of the doubt. It’s time we acted like that about our own.
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In the past, Chareidi (Ultra-Orthodox) participation in election voting has never topped more than around a third of their potential voters.
Chareidim have avoided voting for two primary reasons. The first is to minimize their participation in the Zionist enterprise, the second is that many Chareidim are actually disillusioned with the Chareidi political leadership, and prefer not to vote, rather than vote for them.
But this election may be different.
While there are so few specific issues that this election is revolves around, one of the issues on the table is the Chareidi draft. If the Chareidi parties don’t have a strong enough showing in this election, the results today could actually directly affect many of their lives, in ways they don’t want.
Many Chareidim believe that the unusually high voting levels today are the result of high turnout on the Left. Rumors are flying that Yair Lapid’s Yesh Atid party is doing unusually well.
But regardless of how any individual party may be doing, a higher percentage of voters means that both the minimum threshold and the number of votes required per seat will rise too.
As a result, even the Admor of Visnitz (Monsey) has told his extended family in Israel to vote, even though in the past he’s told them not to vote. This is extremely unusual to say the least.
In general, it’s being reported that the Chareidim are very nervous about these elections, and that could translate into a lot more of them voting than they have in the past.
I found Rabbi Yitzchok Adlerstein’s somewhat lengthy response to Dr. Yoel Finkelman to be eye opening. It validates my own perception of what it’s like to live in the Charedi world. He does it honestly and openly. The following is what I consider a key part of his response:
The greater harm is not in enforced silence, but in enforced uniformity. The latter has some benefits that should not be dismissed. Too many of us are in the thrall of a belief that individual autonomy is the summa bonum of society. This is simply not part of the vision of Chazal, who did provide for censorship, for enforcement of not only Torah law but communal takanos, and instructed us to find spouses, rabbeim and friends who would be there always to reprimand us when wrong, and apply healthy community pressure to do better than we would otherwise do. Community membership has its benefits.
Nonetheless, the pressure will work for some, and be disastrous for others, especially, as you point out, those with more creativity and individuality. There is a superabundance of one-size-fits-all thinking in our world, and it is terribly harmful.
Indeed there is. It is unfortunately true that there is an enforced uniformity of the masses of Charedim. And that prevents an open expression of honest opinion by their public. Rabbi Adlerstein calls it the price of membership. I call it a mentally unhealthy way to live. Even though he says it needn’t be – the problem is that it all too often is. I think that is changing. More on that later.
Although the concept of Daas Torah is taught a bit differently among various Charedi Yeshivos – as Rabbi Adlerstein points out – the “One size fits all” thinking is the Daas Torah for far too many Charedim. And their Gedolim are by definition the ones most qualified tell us what it is on any and every subject. In this interpretation – to defy Daas Torah is to defy the Torah itself. One must adhere to it or they cannot claim to be a member in good standing of authentic Judaism. To the extent that other streams of Orthodoxy do not see it their way is to the extent that they are outside the pale.
Why do they pay that price?
They feel this way because they are Chareid L’Dvar HaShem. They tremble before the word of God. The truly sincere Charedi genuinely wants to serve God in the best possible way he can in every aspect of his life. He dare not make important decisions in his life based on his own limited Torah knowledge when those greater than himself can make better decisions. To the extent that any Charedi does not seek Daas Torah is to the extent he rebels at the word of God, instead of trembling before it. The deference due our elders adds to their aura.
And yet often their instincts tell them otherwise. And often they will follow those instincts.
A great example of that is the internet. Charedi Gedolim tell them that the internet is so evil that it should be avoided at all cost. Many safeguards are built into their world to eliminate it from their lives. They include bans; expulsion of their children from their schools if they have it in their homes; threats of losing your Chelek in Olam Haba… all in the the pursuit of ridding their world of it. It is a forbidden fruit except when necessary for for livelihood purposes. The common man can have no say in the matter because their own Torah knowledge does not match that of the Gedolim.
So even when these views are honored in the breach by a great many Charedim, they still retain the status of Daas Torah. The fact that so many use the internet in non-approved ways is either rationalized – or considered a weakness. The word of God has been expressed. There is no other way to look at it. Daas Torah has spoken.
But this is the kind of thing that has lead to the quiet skepticism that is settling in their world about the value of their Daas Torah. Too much of it is at odds with their natural instinct and their own experiences. Instinct and experiences that have been influenced not only by what they have learned in the classroom, but influenced by what they have learned outside of it.
When there are so many people who go against the strong admonitions of Daas Torah on something like the internet – there arises a critical mass who realize that the dire consequences of ignoring the warnings – will never happen. Instead they see that it actually enhances their lives. How long they will feel forced to promote the party line publicly while privately ignoring it remains to be seen.The image of Rabbi Chaim Dovid Zweibel, executive vice president of Agudath Israel apologetically using his smartphone during his address at last year’s convention right after smartphones were condemned by a previous speaker – illustrates this point.
By now a critical mass of Charedim has learned and internalized that the evils –which are real – are not the only thing the internet has to offer.
In the meantime Daas Torah has taken on a life of its own that supersedes even the Charedi Gedolim who are charged with expressing it.
When a Torah personality feels that his own Daas Torah might go against conventional Charedi wisdom he will not express it. Instead he will ask a surrogate to make his views known.
In the end all of this weakens Daas Torah. It can only erode the devotion that Charedim have to their current leaders. It may very well be that the Charedi world will eventually refuse to pay the price of membership. What about their desire to serve God in the best possible way? Who is going to tell them how to do it?
In matters of Halacha I think they will still look to their leadership. But in many other matters I think they will also begin to think for themselves. Especially if it involves one’s children. As Rabbi Adlerstein himself concedes:
I have no easy solution other than to remind parents in particular that their responsibility is to their child, while the responsibility of the principal or manhig at times is to the majority of the public. When the two do not coincide, the parent must do what is best for his or her child, not for the tzibbur.
They will look to them occasionally for meta-Halachic advice too. But only when they ask – much the same way we in the Centrist camp do. When they don’t ask and advice is offered on public policy, they will treat it with respect and factor it in to their decisions. But no longer will it be seen as a “One size fits all” mentality. Again, much the same way we Centrists do. Charedi uniformity will not be as sociologically enforceable as it is now. That is where the quiet undertone of dissent will eventually lead. In fact this is where the moderate Charedi – like Rabbi Adlerstein – already lives. And that’s a good thing.
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There is a thoughtful and challenging post by Dr. Yoel Finkelman on CrossCurrents that discusses an issue I touched upon in aprevious post. Therein – among other things – I bemoaned the fact that a Torah personality of renown chose to remain anonymous about expressing some very strong feelings he had. He was disappointed and even shocked at how members of his own Charedi world reacted to a Kiddush HaShem done by an Orthodox Boxer.
I don’t know who it is, but I applaud that Rabbi’s concern. However I still question why he chooses to remain anonymous about it. I felt then, as I still do that had he put the power and prestige of his own name behind his feelings instead of asking a prominent writer (Rabbi Yitzchok Adlerstein) to write about it, the impact would have been much greater.
Dr. Finkelman uses this as a jumping off point to ask why this Torah personality felt he had to hide his identity from the truth. If he truly felt he was espousing a Torah viewpoint, why not come out and say so? What was he afraid of?
Dr. Finkelman provides us with an answer: The infamous Kanoim (religious zealots). We all know about them by now. These are people who ride roughshod on rabbinic personalities and try and manipulate them under the guise of standing up for Torah values. There are consequences when a given Gadol doesn’t listen to them.
I recall an instance where a Torah personality said something similar to Jonathan Rosenblum about another important issue. He was afraid of being called a ‘Fake Gadol’ by stating his opinion on the matter. He therefore chose to not address the problem personally and allowed Jonathan to do it in his stead.
I have said it before and I will say it again. No matter how altruistic one is – if he is afraid to speak the truth out of fear of being attacked, that is not leadership.
Now I am sympathetic to someone that fears the consequences from a zealous group of ‘defenders of the faith’. If someone is not in a position of leadership that is one thing. But if he is, then he is required to stand up and to lead.
Although I do not hide behind an alias, I am not in a position of leadership and do not face the kind of zealotry that these Rabbinic leaders must face. However with a relatively large readership that spans the entire spectrum of Orthodoxy and beyond – I have certainly experienced some of that zealotry. It is not pleasant when it happens. And it affects my family. I almost stopped blogging a while ago because of it. But I feel it is important to speak the truth as I see it and understand it. Occasionally I have suffered the consequences for that and have been attacked (verbally) on more than one occasion.
Whatever pressures I have felt, multiply that exponentially for a Torah personality of national or international repute. I therefore completely understand when a rabbinic leader fears the repercussions of his words. So even though our situations are similar, they are not comparable.
Perhaps it is easy for me to judge, not being in his shoes. But the truth is that if one is a leader one must rise to the occasion and overcome the fear. If we are to be a people of the highest morals, values, and ethics, it behooves our leaders to be unafraid to teach us what they are… even if it upsets a few zealots.
I would go a step further, if I were in his shoes. I would condemn these Kannaim and put them in their place publicly and de-fang them. They should be identified and told to cease and desist from the overly zealous pressure they put on their leaders. On the pain of excommunication (or something akin to it) by a Beis Din.
All of this begs the question about the actual value of Daas Torah as the Charedi Rabbanim teach it. The fact seems to be that there are issues they believe in which are not publicly addressed. And yet at virtually every Agudah convention at least one speaker, talks about the importance of listening to Daas Torah and hammers away at it.
Daas Torah defines what Agudah is all about. But if their rabbinic leaders cannot express their Daas Torah fully and freely out of fear, what is it really worth anyway? Partial Daas Torah is not Daas Torah. It behooves the membership of the Agudah Moetzes and other rabbinic leaders of prominence to reassess their fears and stand up for their beliefs. And not fear telling the people the word of God as they understand it.
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