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September 2, 2014 / 7 Elul, 5774
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Posts Tagged ‘Orthodox Judaism’

Alternative Group Replaces Orthodox Society at Boston Funeral Home

Thursday, December 26th, 2013

A new non-denominational Jewish burial society has replaced an Orthodox one at a Boston-area Jewish funeral home.

Community Hevra Kadisha of Greater Boston, which launched this fall and is part of a growing movement of Jewish burial societies that include non-Orthodox volunteers, began performing tahara – the ritual preparation of bodies for burial – at Brezniak-Rodman Chapel in West Newton, Mass., last week.

Until this month, the Orthodox-run Chevrah Kadisha of Greater Boston, whose membership is by invitation only, had been the sole provider of tahara at Brezniak-Rodman and other area funeral homes.

After Brezniak-Rodman announced that it would provide space for the new group, which has more than 100 volunteers, Rabbi Naftali Horowitz, who is known as the Bostoner Rebbe, sent a letter stating that the Chevra Kadisha of Greater Boston would continue operating there only “if we are the only one using the facilities.” Allowing a nondenominational group to use the funeral home’s facilities would “add great confusion regarding the standards which will be administered,” the letter said.

Last week, Brezniak-Rodman confirmed that the Chevra Kadisha of Greater Boston had stopped working with the funeral home.

David Brezniak, owner of Brezniak-Rodman, said of Horowitz, “I respect his decision, and he needs to respect mine. I thank him for whatever he’s done over the years, and that’s it.”

Officials from the Chevra Kadisha of Greater Boston, including Horowitz, did not respond to inquiries from JTA.

Brezniak said the new group employs the same standards in conducting tahara as the Orthodox one, and that he has been pleased so far with their work.

“The people doing this are very dedicated,” he said. “They’re not cutting any corners.”

British Rabbis Scold Orthodox Shul for Letting Women Hold Torah

Monday, December 2nd, 2013

The British organization of orthodox communities has scolded a London orthodox synagogue for allowing women to hold and pass around a Torah scroll in the women’s section during prayers on Shabbat.

The incident has caused far less sensation than the more extreme and public campaign of the so-called Women of the Wall, a group of approximately 100 women who for years have campaigned to claim that “equality” means they can not only hold a Torah Scroll but also can read it at the Western Wall, adjacent to the Judaism’s holiest site, the Temple Mount, and in violation of the desires of most daily worshippers there.

Men, unlike women, have an obligation to pray in a minyan with at least nine other men and to hear the Torah scroll being read on Mondays, Thursday, holidays, Shabbat and holidays.

Women’s involvement in public prayer has become more pronounced in recent years, and orthodox Jewish “women’s only” minyans are not uncommon in the United States.

In almost all orthodox synagogues, the Torah scroll is taken out of the ark for reading and is carried through the men’s section, although women in many synagogues are able to touch it as it passes their sections.

The Golders Green United Synagogue has now allowed it to be handed over to a woman, who then passes it around the women’s section until it is returned for reading or to the ark.

Rabbis could raise the issue of Jewish law that perhaps a man cannot touch a Torah scroll that has been handled by a woman who is not ritually clean because of her menstrual period, but the overwhelming issue is the traditional separation of sexes and involvement in prayers as a matter of modesty. The fear is that once one traditional barrier is broken, all of the barriers will be battered down.

Professor Benny Chain, chairman of Golders Green United Synagogue, said, “People have said what an emotional experience it is and that they feel much more involved in the service,” the London Jewish Chronicle reported.

Rabbi Ephraim Padwa, head of the rabbinate of the Union of Orthodox Hebrew Congregations, condemned the practice as “Reform-influenced,” explaining that women handling the Torah and “breaches of this nature” come “from the influence of the Reform.”

The issue in the Diaspora usually arises during Simchat Torah, following the holiday of Sukkot. Women in American communities in Israel and others in the United States hold their own minyan for the holiday, read from the Torah scrolls and dance with them, as men have done for centuries.

The most outstanding aspect of the event of women holding a Torah scroll in the Golders Green synagogue is that is has not captured attention among the anti-Orthodox crowd and media elsewhere.

The New York Times took it on itself this year to sponsor the Women of the Wall campaign on its pages, inciting the American Jewish community to fury over the very idea of women not having the “right” to disturb centuries of tradition  at the Western Wall, all in the name of democracy and not Judaism.

Their claim that the Western Wall is a public place, and therefore open to all, holds not water. The Western Wall is a synagogue and is legally under the authority of the Western Wall Rabbi, misguided or not in not allowing women to hold their own minyan in other areas that would not disturb the public at large.

Unlike the Women of the Wall, the carrying of the Torah scroll by women in an orthodox synagogue is not a political campaign and is far more of a challenge to orthodox Jewry in the Diaspora. It raises a far more serious challenge to Orthodox rabbis throughout the world.

In Israel, where most Jews are “secular” but observe many Jewish laws and are generally respectful of tradition, “women’s rights” is of far less interest, The New York Times and the Women of the Wall notwithstanding.

WoW Miss their Chance for Equality at Kotel Priestly Blessing

Sunday, September 22nd, 2013

Tens of thousands of Jews prayed at the Western Wall Sunday, the fourth day of Sukkot, and received the traditional priestly blessing of dozens of Kohenim, but no Women of the Wall tried to join.

Kohenim are of the priestly tribe traced to the Biblical High Priest Aaron.

The Women of the Wall have campaigned vigorously the past year to pressure for the same religious standing of men to read from a Torah scroll and wear tefillin at the Western Wall. They have succeeded in winning the right to pray as they wish at the southern section of the Western Wall, known as Robinson’s Arch and not adjacent to the more widely-known section of the Wall.

So why didn’t they try to prove again that “equal” mean the “same” and presume they are Kohenim. Don’t Reform Jews deserve their blessing?

The Reform movement generally maintains a policy of “equality” and rejects the distinctions between Kohenim and other Israeli tribes, but some Reform and Conservative prayer groups allow the daughter of a Kohen to perform the Priestly Blessing.

The same prayer groups also call a daughter of a Kohen to the reading of the Torah, in place of the traditional recognition of a Kohen for the Torah portion that is chanted in Israel on the Sabbath, holidays, Rosh Chodesh (the beginning of the month and on Mondays and Thursdays.

The Kohenim were active in sacrifices in the Holy Temples, and Reform and Conservative thought concludes that since the Temples have been destroyed and there are no sacrifices today, the designation of a Kohen is either out of date or is not restricted to men. The Conservative movement is split with two opposing opinions on whether a daughter of a Kohen can perform the Priestly Blessing.

Most Reform and Conservative congregations omit the Priestly Blessing, which in Orthodox congregations in the Diaspora are performed only on the three festivals of Passover, Shavuot and Sukkot. The blessing is recited toward the end of the additional Musaf prayers. Reform Jews usually don’t bother themselves with praying too much, and they delete Musaf.

Reform Rabbi Jeffrey W. Goldwasser posted on a website “More liberal communities, those that insist on thorough gender equality, do not observe the distinction of Kohanim and Levi’im at all.”

Reform Jews, with their 11th Commandment of equality, declare that all Jews are equal in their functions as Jews. All of us are the same. Everyone is a priest, everyone can wear tefillin, everyone can read from the Torah, and everyone can do pretty much as he or she pleases.

That begs one question: If all are equal, if Jewish law rejects the Torah as the living law of today, and if every Jew can understand the Torah as he wants, why is there such a thing as a Reform “rabbi”?

So much for equality.

St. Peter and the Reform Movement

Sunday, August 18th, 2013

The three articles we ran at the end of last week regarding the notion that the Reform movement now ordains “rabbis” who are not Jewish resulted in a huge explosion of responses, and that’s always a good thing, even if in the process yours truly came across as a big meanie, a racist, an extremist, a divider, a hater, and someone who contradicts the very spirit of the month of Elul.

There is a midrash (homily) about Shimon Kefa, who was none other than Peter the Rock, the first Christian pope. Jewish sources have been doing battle over the veracity of this story since at least the time of Rashi and the Machzor Vitri (earliest cited Jewish prayer book), in the 11th and 12th centuries. There are at least four versions of the same midrash, which vary on specifics, but relate essentially the same story:

The Christians were persecuting Jews and encouraging Jews to join their fold, which they did in droves. The sages were distraught about this, until one of them, a sage by the name of Shimon Kefa (rock in Aramaic) volunteered to go as a Trojan horse into the Christians’ camp and change Christianity forever so it would not look Jewish.

He received the sages’ blessings and went to carry out his mission. In a major Christian enclave, he told the gathered that he is the messenger of Jesus. To prove this, he performed some of the miracles Jesus was famous for: healed a leper and resurrected a dead person. When they were convinced he was truly a messenger of their departed master, he started instructing them—and here each version differs on what he told them to do, except that they all emphasize not attacking Jews any more.

Other than persuading the Christians to leave the Jews alone, in several versions Shimon Kefa—Peter—tells them to move the day of rest to Sunday, to eat all the animals and all the blood they wish, and not to circumcise their sons. And so, in short order, the gap between Christianity and Judaism became so wide, no one in his right mind would suggest they’re the same religion.

What was is it about Christianity that so disturbed the sages? After all, Christians to this day embrace many of the Torah commandments and rely on Biblical verses for practically everything they do and say. Why couldn’t the sages say, well, it’s true that Christianity is not exactly Orthodox Judaism (a 19th century term which I doubt they were familiar with), but at least it keeps them away from paganism.

Because it doesn’t. By placing man at the center of the story, even when it is a god who becomes man through congress with a mortal woman, Christianity is paganism 2.0, promoting the same self-centered ideas but using Biblical verses in the process.

I’m well aware of the scant few sources in the Talmud which defend Christianity as an essentially monotheistic religion which employs pagan concepts. I’m not a scholar and this is not a scholarly article, so I’ll cut to the chase: according to Jewish law, a Jew is not allowed inside a Christian church where Christian icons and symbols are on display (but we are permitted to enter a mosque and even pray—Jewish prayers—there).

Our modern poskim, most notably Rabbi Moshe Feinstein, have already prohibited Religious Jews to set foot in a Reform temple. Rabbi Feinstein rules that Conservative and Reform temples are the same as places of idol worship with respect to both of the following rabbinical notions (source: Institute for Dayanim):

1. Since praying together with a Conservative or Reform congregation is forbidden, the need to avoid the appearance of worshipping in a prohibited manner is applicable to these temples.

2. Similarly, the prohibition on being in the vicinity of a place designated for people with heretical beliefs applies equally to idol worshippers and to Jews who do not accept the fundamentals of Orthodox Judaism. (Orthodox Judaism itself has a broad spectrum of beliefs. For a working definition of Orthodox Judaism we can use the thirteen fundamentals of the Rambam [Maimonides]. All streams of Orthodoxy accept the thirteen fundamentals of Judaism of the Rambam as correct. Anyone deviating from those principles is considered a kofer-heretic).

(There are some who make a distinction between the Conservative and the Reform, in that while the Reform completely removed themselves from rabbinical halacha, the Conservative still consider halacha as their legally binding law, they just interpret it differently. Not my place to decide that one.)

Before we continue, I want you to understand that these supposedly harsh and firm demands, as presented by Maimonides, are broad enough to include a huge variety of Jewish congregations, all the way from ultra-Haredim in the neighborhood of Geula in Jerusalem, to the most left-wing shuls in hip America. They all manage to find themselves inside this tent, and quite comfortably and happily at that (OK, some not as happily as others, can’t win everything).

There is only one fundamental, unwavering rule at the core of all these varied congregations: we all connect to God through the commandments, and we all do this in line with rabbinical interpretation.

This is the core difference between the monotheistic and the pagan: in our tradition, we do the will of God, in theirs, it’s the god who does their will.

Their god provides the beauty of a great singer, the loving kindness of a great teacher, the spiritual wonder of the seeker, the helping hand to the needy, the diversity of all of mankind, the generosity of the human spirit – there are so many incredible things their god does for them. It’s truly lovely, and as a recent comment suggested on one of our articles: “Yori Yanover, listen to the singing one more time. Only THIS time, listen with your 2,000 year old ‘wandering Jew’ neshamah, and NOT with your intellect.”

And that is the essence of paganism. A Jewish relationship with God is anchored in a covenant, a legal document the essence of which we recite twice a day, every day, in the Sh’ma. We accept the yoke of mitzvot and in return we have a relationship with God, we get to be alive and to have national and personal continuity.

It’s wonderful when this relationship results in a lot of beauty and personal satisfaction – why the heck not. But it is there also when He in His wisdom kills us en masse, kills our babies, ravages our fields, inflicts cancer and boils on us – we still hold on to the covenant, and we work hard to love Him, especially when He in His wisdom makes it so difficult.

We don’t do this out of an emotional or spiritual yearning – those are wonderful aspects of our faith, but not the essence of our religion. We do this out of a commitment to the mitzvot as a clear expression of the Will of God. we don’t need to imagine what would God want of us – He came down on Mount Sinai and told us specifically, and empowered our sages to teach us the meaning of His words.

And so, we insist that Jews be made aware that only our places of prayer and study are sanctioned by our Jewish tradition, and that non-Orthodox places are not – despite all the sometimes incredible beauty emanating from them.

An ugly etrog is still an etrog, but a beautiful lemon is never an etrog.

Keeping Jews Jewish

Thursday, May 30th, 2013

I recently attended the wedding of a wonderful ba’al teshuva couple whose parents are Conservative Jews. One of the honored guests was their parent’s Conservative Rabbi. Although the mesader kedushin (the officiating rabbi) was Orthodox, the Conservative rabbi was quite involved with various Halachic minutia throughout the course of the evening (…none under the hupah). Without getting into details, I have to say that I was impressed. The rabbi was very knowledgeable in Halacha and insisted that it be followed. If one did not know that he was a Conservative rabbi, one could have easily thought he was Orthodox… and not especially left wing either.

I happen to know that this rabbi came through the ranks of the Conservative movement. He was not one of those Orthodox “sellouts” who took a Conservative shul for the money. He came from a committed Conservative home and his primary Jewish education was through the Jewish Theological Seminary (JTS) where he was ordained. His shul is fairly large and I would guess consists mostly of non-observant (by Orthodox standards) Jews.

This got me to thinking about the origins of the Conservative movement. I fully believe that the founders’ intent was to ‘conserve’ Judaism… from the inroads of Reform that was sweeping the country in those days. Those founders wanted to produce a rabbinate that was in harmony with American values and American culture… in order to better relate to the melting pot mentality of those days.

Although the movement has since undergone changes whereby questionable theologies have become acceptable… I do not believe that was part of the original equation and did not become so until the late Mordechai Kaplan advanced his radical ideas about the nature of God and the Jewish people. Although radical views are not required in Conservative Judaism, they are now accepted or at least tolerated.

I don’t know the theology of this rabbi. But it wouldn’t surprise me if he believed in Torah MiSinai. In any case, I think one can fairly say that Conservative rabbis like the one at the wedding are observant and see themselves in many ways like kiruv professionals for their members. Not that they are able to get their members to observe Shabbos. But that they try and get them to be as observant as possible without alienating them from the shul.

Oddly enough, this is the philosophy of Lubavitch. Although their primary focus is on making as many Jews as possible religious Lubavitchers, they do things one step at a time and often do not succeed beyond merely making non observant Jews merely Lubavitivch friendly. They will say that we all fall short of perfection and that we should all try and improve in our observances… even those of us who are shomer Shabbos!

I think the Conservative rabbi sees himself and his role in the same way. I further believe that he would be overjoyed if any of his congregants become Orthodox via Chabad or any other Orthodox Kiruv group. Indeed he was effusive with praise for this young couple who were going to spend their first year of marriage in Israel with the husband spending time in a yeshiva.

I realize of course that not all Conservative rabbis are like this. But I’ll bet that there are a lot more like him – that actually live up to the original Conservative credo of trying to conserve Judaism.

I bring all this up in light of an editorial by Forward editor Jane Eisner. She too was critical of her own columnist Jay Michaelson for considering Haredism to be the single biggest existential threat to “fabric of American Jewish Life”…. And castigated him for demonizing and alienating one group when there is another threat that is “just as potent.”

Her point was that the many unaffiliated Jews are increasingly opting out of their Judaism. From the Forward article:

As the UJA-Federation of New York’s recent population survey highlighted, the growth of the “unaffiliated” has equally profound and worrying consequences for the future of the Jewish community. Compounded by the shrinking middle — that mixture of Reform, Conservative and Reconstructionist Jews who are, with some notable exceptions, throwing a party fewer and fewer people want to attend — we have a community that is ceding ground to an extreme form of Judaism largely because many of its members don’t care enough to maintain any other form.

The statistics that Ms. Eisner quotes in her editorial are illustrative of the problem. The trend is towards the growth of Orthodoxy and the shrinkage of everything else. It isn’t too hard to predict the future of heterodox movements.

But instead of being triumphalist, I think we Orthodox Jews are better served by reflecting on this massive attrition by so many Jews from Judaism… and seeing if there is anything we can do about it. To my mind it is tragic that we are losing so many Jews to an assimilation that sees any and all religion as archaic and useless.

It is all too easy to write everybody else off and say, “That’s life”! We can’t really do anything about it. Let us therefore concentrate on ourselves – to make our lives holier and re-build Judaism’s numbers by our own propagation. Thankfully there is Chabad and other Kiruv organizations that do not feel this way. But the people they reach are all a drop in the bucket compared to attrition numbers.

Which brings me back to the Conservative rabbi I mentioned at the beginning of this article. The fact is that if there was some way we could work together with people like him, I think our attempts at outreach would be far more successful. Altruistic Conservative rabbis like him I am sure would be eager to do that.

I am convinced that any and every non-observant Jew that becomes Orthodox would be a success story for him – if he were in some way involved with an Orthodox Kiruv movement – even it were nothing more than steering teenagers to NCSY and through them they became observant, that would be considered a victory for him.

I’m not saying that it will be easy to accomplish that. I realize there are restrictions involved because of issues having to do with validation. These issues are real. Virtually all the Gedolim of previous generations, including Rav Soloveitchik, forbade any religious collaboration with heterodox rabbis for fear of giving them tacit recognition.

One may argue that conditions are different now and since these movements are in decline there is little danger of our legitimizing them in any meaningful way. And that the benefit of reaching out far outweighs a now archaic public policy. But it is way below my pay grade to over-rule these giants.

That those on the left wing of Orthodoxy have done so – even if for these very reasons does not make it right. Besides – joint public prayer ceremonies and the like do not really do all that much for outreach anyway, in my view. There is a difference between working with them behind the scenes – and standing in a public arena and thereby by inference endorsing them.

I believe that we should work with them. Those who are sincere about mitzvah observance, like this rabbi, desire to keep Jews – Jewish. And they now realize that their past leniencies like permitting their members to drive to shul on Shabbos was a big mistake. And exactly counterproductive to their goals of preserving Judaism. They have instead created a path out of it… and their movement is now in serious decline.

I don’t know how to co-operate with them in ways that will not violate the will of the rabbinic giants of the last generation. But I’m sure it can be done. The devil – I know – is in the details. But at this point in time – it is worth taking the time to figure it out. There is too much at stake and the time is short. Before long there will be no Conservative Jews to work with. If not now, when?

Visit Emes Ve-Emunah.

Recognizing Positive Haredi Values

Wednesday, May 29th, 2013

Upon reading Jay Michaelson’s description of Haredi society in the Forward, I had a very uneasy feeling. Not because he didn’t quote examples of a great many problems in that world. The fact is that many (but certainly not all) of his descriptions are true. They are things I talk about here all the time.

What’s troubling me is that throughout his essay he weaves the idea that Haredi-ism is all about negatives and not in the slightest about the positives. He paints the entire Haredi enterprise in monolithic tones as if they are all guilty of the crimes of the few… or at least tolerate them. One would think that all yeshivos in America are ethically challenged… that they all use devious means to gain federal funding.

Israeli Haredim put American Haredim to shame, he says, in their ability to do that in Israel. He also goes into a litany of negative stereotypes painting all Haredim with the same broad brushstrokes and then calls for a virtual financial war against them – with the intent of de-funding them and ultimately destroying them.

What Mr. Michaleson does not understand – or chooses to ignore – is that the vast majority of Haredim are moderate. They are the mainstream. They are as opposed to the negatives as he is. But their philosophy is still Haredi in that they support full time Torah study and tend to be more stringent in various Halachos that allow for leniencies (like halav yisroel). Many also tend to have good jobs and often get professional training and become professionals themselves. There are plenty of successful Haredi businessmen, attorneys, accountants, doctors, dentists, and even university professors. At least here in the U.S.

Israeli Haredim do not generally have professions unless they are immigrants who’ve had a decent secular education. That is one of the problems I harp on constantly here. But even so, they are not the evil unethical people that Mr. Michaelson makes them out to be.

In response to Mr. Michaelson’s article, Jonathan Rosenblum does a good job in describing the good in the Haredi lifestyle. One which he joined by choice. Although he does not address the problems listed by Michaelson in this article, he has addressed them all in many separate articles. He acknowledges many of the problems Mr. Michaelson brings up… and has even at times been criticized for it by members of his own community.

Jonathan Rosenblum is one of those Haredim that I call moderate. I believe that his views reflect the views of most Haredim. While I don’t agree with him on everything, I respect his views as legitimate in an elu v’elu sense.

He actually sympathized with me in an e-mail exchange when I lamented the fact that there are no limudei hol (secular) studies in Israeli high schools. He had defended the Israeli educational system but conceded that he placed great value on the education he received at Yale – and he draws upon that knowledge quite often. I sensed that he feels it would not be the worst thing in the world if Haredim did have a bit of limudei hol in their curriculum – although he did not actually say so. He has often expressed understanding if not agreement with all those who advocate ‘sharing the burden’.

It is also interesting to note that Jonathan Rosenblum who puts himself foursquare in the Haredi camp – is an adherent of classical Hirschean “Torah Im Derech Eretz”  (TIDE). He has said so many times and has written articles defending and supporting it in debate with those of us who believe in Torah U’Mada (TuM).

He is not the only Haredi who sees TIDE as the optimal way for a Jew to live. Although there are ideological differences between TIDE and TuM, I do not see all that much practical difference between them. I would be more than ecstatic if all Haredim would buy into TIDE for their hashkafas hahaim… their outlook on life.

The point of Jonathan’s retort to Mr. Michaelson’s is not to refute his allegations point by point. I’m sure that he would even agree with many of them. It was to counter the purely negative description by explaining why he bought so strongly into the Haredi lifestyle.

I agree that the Haredi world – even some of the more extreme segments of them – are very altruistic about their ideals. Those that are sincere and spend full time in yeshivos do spend the majority of their day studying Torah diligently. They probably work as hard intellectually as any secular scholar (or maybe even harder).

If one steps into the Mir at any given time of the day, one will see a Beis HaMedrash full of Bnei Torah in intense study – either with a havrusa (study partner), or in one of the many huburos (study groups) or even alone in deep concentration in one of the multitudinous seforim (books) written by commentators on a particular topic in the Gemara or Halacha. No matter what any given student’s level of expertise is on any given subject, no one can deny their dedication and diligence.

Of course there are also plenty of Yeshiva students in the periphery just hanging out and schmoozing – either in the halls or outside the building. But they are minuscule compared to the numbers on the inside. There is something quite inspirational in seeing this.

But their lives are not just about Torah study – as Jonathan points out:

People extend themselves for one another in extraordinary ways and share the rhythms of the seasonal calendar. When a study partner of mine, a Harvard and Oxford-trained classicist, passed away suddenly, leaving behind ten orphans, we raised $300,000 for his family, most of it in the form of monthly bank orders from Talmudic scholars, with large families and monthly incomes of $2,000 or less. When a neighbor needed a liver transplant, a group of a hundred of so men gathered every night for two weeks, until he was out of danger, to recite Tehillim on his behalf.

It is a community of extraordinary generosity. In my neighborhood alone, there are 200 or so free loan societies listed in our neighborhood directory for everything from medicines to bridal gowns to infant pillows for the bris. Virtually every major volunteer organization in Israel was founded by Haredim…

These facts are undeniable. Why would anyone want to destroy a society like this? Not that it is beyond any criticism… as people who read this blog know. It does need some serious tweaking in many areas – mostly in eliminating some of the problems mentioned by Mr. Michaelson – especially in Israel. I have written some pretty harsh criticism along those lines. But I have neither God forbid called for their destruction nor called mainstream Haredism a destructive force.

There is a lot to admire there. As in most things this is not a black and white issue. But one thing is certain. We can learn a lot about living a spiritual and altruistic lifestyle at great material sacrifice… and yet – while living the most modest of lifestyles – they are among the most charitable people in the world.

Visit Emes Ve-Emunah.

Another Defender of the Haredi Status Quo Clucks His Tongue

Monday, May 27th, 2013

Eytan Kobre has got be one of the most annoying defenders of the Haredi status quo in Israel on the face of the planet! He rarely fails to upset my sensibilities. His holier-than-thou attitude goes well beyond polite discourse in disagreement about public policy. It borders on the hateful! And he did it again in his weekly Mishpacha Magazinecolumn. Note in particular the three bullet points where he manages to disparage Jewish Action Magazine, an Orthodox blogger, Rabbi Dov Lipman and the “talmidei hachmim” and “ehrilche yidden” (his words) who hosted Rabbi Lipman on his recent visit to America.

What makes Mr. Kobre particularly annoying is the way he presents himself. He is an attorney. His talented writing skills indicate a fine secular education… attributes that would describe many moderate Haredim. And as most people know, I am a big fan of moderate Haredim – even though I am not Haredi myself.

The problem with Mr. Kobre is that he is anything but moderate. Despite his education and skills he writes like an extremist zealot.

The funny thing is that he does not really say anything about the Haredi belief system that is all that outrageous. But he uses those beliefs to disparage those who dare to challenge Haredi polices that in the view of many need some very serious tweaking at the least. He not only says that such challenges are evil, he implies that those that give a platform to people who advocate them are at best a bunch of morons. Of course, he doesn’t use the word moron. But he may as well have.

The subject of his most recent column is the draft of Haredim in Israel. His point is that if one were to truly understand the protective value of those who learn Torah they would know that all the miracles evident in every war were a direct result of the zechus (merit) of those who were learning Torah. He asks in the most hyperbolic of tones:

Now, as this fragile little country, whose 65-year history has been a string of wondrous miracles, faces the apocalypse being feverishly readied by the lunatic of Tehran, now is the opportune time to drag talmidei hachamim from their shtenders with brute physical or fiscal force, in a grand social reengineering scheme?
… is this the moment to allow the squelching of the amal haTorah that stands between us and a violent vomiting out of the inhabitants of this most spiritually sensitive of lands?

Brute physical force? Really, Mr. Kobre? What have you been drinking? No one in the government has suggested using brute physical force on Haredi Jews.

The fact is that no religious Jew would deny the merit that Torah study contributes towards the country’s security. But it is the height of folly to believe that hishtadlus via a strong military is therefore unnecessary. I’m sure that even Mr. Kobre understands that. But nowhere in the article does he make mention of it. The truth is that there has to be both. The only question is – what should the numbers look like.

What percentage of able bodied men who are dedicated to Torah study should be exempt from military service? In my view that has yet to be determined. I’m personally not sure what the percentage should be. But one thing I am fairly certain of is that they ought to not look like they do now. There is no way that every single Haredi Jew should be exempt from military service by simply registering in a yeshiva.

Mr Kobre might accuse me of hutzpah right about now. How, he might ask, do I know what the numbers should be? Am I a gadol (great Torah leader)? Only gedolim should decide these things, he might say. And right now they have determined that no Haredi Yeshiva student should serve, no matter what his age or status in Torah study.

True, I am not a gadol. But I have to ask, how many yeshiva students were there in 1948? So many miracles occurred in Israel’s war of independence that one would have to be the biggest cynic in the world to not see the hand of God in that victory.

I am absolutely convinced that Torah study in the yeshivos at that time protected Israel and contributed to the miracles. But the numbers of lomdei Torah then were substantially lower than they are now. In fact they were minuscule compared to what they are now. And yet Mr. Kobre would have us believe it is all about the numbers!

One might argue that you never know where we are holding as a nation with respect to deserving miracles. So the more people that are studying Torah the better chance we have for survival. I find this attitude to be a terrible way to look at God’s beneficence towards us. I would posit that considering the miracles that took place in 1948 – God is not interested in sheer numbers.

Yes, he wants us all to fulfill the mitzvah of Torah study. But he also wants histhadlus – to do what we can physically to achieve success. Hazal tell us – ein somchin al hanes – do not rely on miracles. The way to best succeed in winning a war is to have the best physical army we can field – in addition to the spiritual army that studies Torah full time.

The bottom line for me is that there ought to be divinity student exemptions. But they ought to be applied to the best and brightest among us – and only the highly motivated of those! The rest ought to be willing to serve in some capacity. This does not mean able bodied Haredim must give up Torah study entirely. One can continue to study Torah by being koveiah itim – establishing a fixed time for it… even while serving one’s country. Furthermore all conscripts can go back to the beis hamedrash once their military service is completed after two or three years.

There are those who argue that once you are out of the beis medrash – you will never return to it. Well… so be it. All that means is that they were only there in the first place for sociological reasons. Real masmidim will want to return… and they are probably the ones who get draft exemptions anyway.

But perhaps we should take Mr. Kobre at face value. He believes that we should maximize Torah study at such a dangerous time for Israel. If that is really the way he feels, then he ought to give up his law practice here in the United States, move to Israel, and “pitch in.” I’m sure if he went to the Mir and asked if he could join the full time lomdei Torah there, he would be accepted. He is after all a pretty bright fellow and his learning would no doubt contribute to his goal of relying on Nissim (miracles). How in good conscience can he continue stay here and work for a living?

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Printed from: http://www.jewishpress.com/blogs/haemtza/another-defender-of-the-haredi-status-quo-clucks-his-tongue/2013/05/27/

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