A Chief Rabbi for (all) the People

The upcoming election in Israel for Chief Rabbi has become, in typical Israeli fashion, a divisive affair. When Rabbi Dovid Stav (chief rabbi of the city Shoham and founder of Tzohar) began campaigning aggressively for the position, he did so recognizing that he would have to go up against a large contingent of haredi rabbis whose interest was to replace the current Chief Rabbi Yona Metzger, with another rabbi who they could manipulate and dictate policy to; much like they did with Rabbi Metzger during his term. Rabbi Stav never dreamed that he would also have to face opposition from within the Religious Zionist camp as well, and yet this is the case today as some leaders of the Religious Zionist movement including Rabbi Chaim Druckman, have expressed their disenchantment with the notion of Rabbi Stav holding the position and have endorsed the candidacy of Rabbi Yakov Ariel (Chief Rabbi of Ramat Gan and ironically the Nasi/Rabbinic Mentor of Tzohar). Rabbi Ariel is a revered Torah Scholar but he is not the correct candidate for the position when one considers the dynamics of Israeli society today; something which apparently his supporters either fail to recognize or choose to ignore.

A few days ago a rabbi from the Merkaz HaRav yeshiva, the flagship religious Zionist institution founded by Rabbi Avraham Yitzchak HaKohen Kook and headed by his son Rabbi Tzvi Yehuda Kook, came to speak in the Yeshiva Hesder where I teach. He concluded his speech by urging the yeshiva’s students to serve as ambassadors of the Torah world and remind those around them that the “people’s choice” for Chief Rabbi is Rabbi Yakov Ariel. Following his comments I realized that the “people’s choice” this rabbi was referring to was representative of only a small portion of people and rabbis who aligned themselves with the Merkaz HaRav yeshiva; a very narrow minded perspective as is often the case with rabbis from Merkaz HaRav, and one which did not consider the entire landscape of Israeli society. This lack of vision is demonstrative of the precise problem with Rabbi Ariel’s candidacy. While I recognize that Rabbi Ariel is both a seasoned Talmudic Scholar and a dayan – judge for the rabbinic courts, he does not and will not appeal to the broader facets of society the same way Rabbi Stav does. This is because while Rabbi Stav has staunchly articulated his commitment to the Orthodox interpretation of halacha, he has also expressed a desire to engage in dialogue with other denominations of Judaism such as the Conservative and the Reform; something which Rabbi Ariel would never entertain. Rabbi Stav has also criticized and intends to actively reduce the bureaucracy involved in the processes of marriage and divorce; a bureaucracy which haunts the Chief Rabbinate today. This is a goal which to a degree Rabbi Stav accomplished when he established Tzohar, an organization which attempts to infuse Jewish identity throughout Israeli society by engaging in dialogue and identifying common goals. I have heard both rabbis speak on numerous occasions and practically speaking Rabbi Stav is a charismatic and dynamic speaker who draws the attention of crowds, religious and secular alike much like former Chief Rabbi Yisrael Meir Lau does. Rabbi Ariel is a Talmudist whose speeches and lectures appeal to rabbis and less so to the masses. Considering the dynamic winds of change spreading throughout Israeli society as more secular Jews have shown willingness and even a desire to identify with Judaism and understand their religious counterparts, this difference becomes exceedingly important. After posing these arguments to my colleagues in the yeshiva following the speech from the Merkaz HaRav rabbi, they responded by saying that it was imperative to restore dignity back to the Rabbinate and that only a dayan/judge such as the likes of Rabbi Ariel who could serve as a decision maker in all areas of halacha, was qualified for the job. I in turn explained that while Rabbi Stav was not a dayan, he too was a Talmudic Scholar; to suggest otherwise was an insult to the entire institution of the rabbinate considering that he has served as Chief Rabbi of Shoham for many years since its inception. In addition what would be so terrible if Rabbi Stav would consult with other rabbis, even with Rabbi Ariel himself, in certain areas of halachic discourse which were familiar to a dayan but not as familiar to him. In fact this is precisely the model by which the Tzohar organization thrives; Rabbi Stav is the head of the organization and Rabbi Ariel is a Halachic advisor to the organization. This does not detract from the respect Rabbi Stav receives from other rabbis or from the influence he and his organization have had on the populace.

During the course of the past twenty years rabbinic leaders of the Religious Zionist movement have begun to realize that they made a mistake; they consistently promoted the concept of “Eretz Yisrael HaShleima”, preserving the land and territory of Israel by establishing homogenous settlements, instead of concentrating their efforts on “Am Yisrael HaShalem”, promoting ways to perpetuate the identity of the nation of Israel. They distanced themselves from the secular Israeli rather then demonstrating to him the advantages of a wholesome lifestyle combining the ideals of the Torah and how they apply to all areas of our lives such as the army and the workforce.

Ultimately I believe it is Rabbi Stav’s candidacy which will help remind the people, religious and non religious alike, of what both Rabbi Avraham Yitzchak HaKohen Kook and his son Rabbi Tzvi Yehuda Kook consistently stressed in Merkaz HaRav; we must recognize that every Jew has a pure soul and our job in this world is to penetrate it with inspiration.

Passover: A Coalition which can facilitate our Redemption

 Passover marks the Jewish people’s exodus from their enslavement in Egypt. It is a holiday that encourages us to reminisce about our freedom granted to us way back when and the implications of our freedom during the present day. Thus in preparation for Passover it seems fitting to ask ourselves what the meaning of freedom is; a difficult question considering that one of the definitions of freedom is the absence of subjection to foreign domination or to a despotic government. In a world of impending danger and observable tyranny, how can one contemplate freedom or consider redemption?

 

Classically, freedom is associated with independence and nonconformity; terms which can be misunderstood as and even encourage irresponsibility. Judaism however, teaches that freedom is rendered through accountability and by committing ones self to a cause and purpose. When the Jews first left Egypt they did not sing, nor did they express gratitude or submit a prayer; seven days later after the parting of the Reed Sea they burst forth in song in recognition of their deliverance; why did they wait so long? Rabbi Yosef Dov Soloveitchik explains that the people of Israel were delivered from Egypt exclusively by God, “with His strong hand and outstretched arm,” however, at the Reed Sea; the Jews participated with the Almighty in the miracle by jumping in the sea before it began to split. The Jewish people’s exceptional joy resulted from their being invited by God to take an active role in this wondrous miracle as they learned that only active participation can help ensure spiritual gratification.

          This interpretation helps clarify God’s response to Moses at the foothold of the sea, with the Egyptian army closing in behind them and the storming sea in front of them, He says to Moses,

“Why do you call upon me? Speak to the Children of Israel and move forward.” Why did God respond this way to Moses’s desperation and the people’s panic? Why did He react to Moses’s helpless cries by challenging him to enter the sea?

          When God commanded Moses to march with the Jewish nation into the sea, He was revealing to them His definition of freedom by preparing them for a relationship with Him.  Only the free man can choose to enter a partnership which is sincere and deeply meaningful. To partner with God, we must demonstrate both conviction and the willingness to act. The Almighty did not want Moses or the Jewish people, His partners, to lose this opportunity to reveal His greatness to the world. Therefore, He told Moses, “move forward,” as if to say, “take action and proceed, and, as a people, you will be free to sanctify My name while the whole world watches.”

 

Mahane Meshutaf is an organization recognized by and participating with the Rabbinate division of the IDF to which I belong. It consists of a group of handpicked lecturers and educators, approximately 50 men and women, whose objective is to infuse the soldiers with a sense of identity and purpose. Our talks are void of anything which might be interpreted as religious coercion or political affiliation. Our words reveal our mission; to remind the soldiers of who they are and what they represent and to inspire them to believe that identifying with their past is key to preserving the Jewish people’s future. This past Shabbat, Mahane Meshutaf invited all of its members to participate in a conference together in order to reflect upon our experiences, compare notes and discuss future programming. Few of us had ever met one another, nor did we know what we would find, even more reason why this Shabbat was truly amazing, for what we found was that the members of Mahane Meshutaf consisted of a most diverse crowd of Chabad Hassidim, Haredim, Religious Zionists from the center of the country, Mitnachlim from the settlements along the West Bank, Sephardim and Ashkenazim. What was most remarkable is that regardless of our most obvious differences no one was interested in discussing them nor did anyone show any sign of discomfort because of them, quite the contrary, each and every one of us were genuinely interested in learning from one another and disclosing our successes and failures. We were all sworn to and united by the mission of our organization. Our concerns focused upon the soldiers, their ideals and the awesome contributions they make to help ensure national security (you would probably be surprised how much an inspiring lecture can have upon soldier’s morale) and although at first we had gathered together compelled by our jobs, we began to learn over Shabbat that we were truly free; free of disparity, free of espousing political alignments, free of casting suspicions; we were free men graced with an objective and aspiring towards an ideology.

 

Recently I overheard my eighteen year old son who is preparing himself for his draft into the IDF, tell a group of his friends,

 

“it does not matter what you do in the army, even if you are cleaning the toilets with a toothbrush you are doing something productive and contributing to our land and our people”.

While I believe my son has greater aspirations in the army then cleaning the toilets, I was impressed by his selfless attitude and driven remarks which revealed a desire to “move forward and sanctify God’s name” and eagerly embrace his freedom.

 

The fundamental that one must partner and partake in order to establish relevance, has always been and continues to remain the mainstay of Israel’s success and the Jewish nation’s freedom.

Perhaps it is fitting that Prime Minister Netanyahu managed to establish a government during the week leading up to the Passover holiday. This coalition wants to promote the connection between social concerns and national security as it has expressed the need for all of the Children of Israel to “take action and proceed”.

 

Passover is consistently accompanied by spring, the season of new beginnings and a breathe of fresh air. This coalition has demonstrated that it is interested in confronting old problems in new ways. We can only hope and pray that this breathe of fresh air will successfully facilitate our freedom and usher in a new era in which we “will be free to sanctify God’s name while the whole world watches.”

 

 

 

Rabbis or Bartenders? – Synagogues or Pubs?

 

The great Rabbi Chaim Soloveitchik of Brisk once explained that the main obligation of a community rabbi was to perform acts of kindness and exhibit compassion towards the members of his congregation and community. There are some rabbis today whose interpretation of this responsibility is a far cry from Rabbi Soloveichik’s intention as revealed in an article which appeared last week in the Wall Street Journal describing the latest tactics certain rabbis implement in their synagogues in order to draw more members and please their congregants. Surprisingly these tactics do not reveal themselves by way of sermons, innovative programs, informative lessons or espousing truisms as one would typically expect from someone of the clergy; these rabbis accomplish their goal by encouraging their constituents to imbibe exorbitant alcoholic beverages and consume kosher delicacies over sumptuous gluttonous feasts.

 

 

 

The article explains how, come Saturday, the holy day of Shabbat, the atmosphere at “The Shul” in Bal Harbor Florida, turns festive as eating and drinking kick in early on in the day as its “spiritual” leader, Rabbi Shalom Lipsker encourages “party time” after early services for its predominantly male crowd. “The Shul” (a name which arrogantly suggests that it embodies everything a shul/synagogue should exemplify) becomes a place where men prove their machismo and flaunt their earnings as they indulge in a lavish Kiddush which is described as a “post service fellowship hour adorned by boozy and over-the-top spreads”.  The word Kiddush in fact stems from the Hebrew word “Kadosh” which means to sanctify; an aspiration in Judaism which is accomplished through prayer services and sessions of Torah study. Rabbi Lipskar proudly declares how he has solicited donors for a special “Kiddush bank” to fund the pricey libations and epicurean fare that can cost anywhere from $1,800 to $3,600 per week.

 

 

 

“It is perfect,” says Lipskar, “God didn’t make the delicious stuff only for non-Jews.” Perhaps Lipskar understands what God created “delicious stuff” for, but he certainly seems to have forgotten what God created a Synagogue for. Ironically this article was published during the same week as the Torah portion of Trumah would be read in the synagogue; a portion which instructs the Jewish people to donate their monies towards the construction of the holy Tabernacle in order to facilitate worshiping God in a reputable manner, through sacrificial offerings and introspective prayers. The Torah details the materials and precise dimensions of the utensils which would be crafted after procuring the funds; there is no mention whatsoever of purchasing expensive alcohol or opulent treats to accomplish this very task.

 

Lipskar, a Hasidic Jew, explains that before Jews drink their hard liquor—they proclaim, “L’chaim” – referring to the traditional Jewish toast “to life”. He continues by insisting that “this is not a drinking fest because the drinks are in small cups”; as he excuses the excessive behavior only to refer later on in the article to the fact that last year there was a particular donor whose “driver” would appear every Shabbat carrying a leather suitcase with a giant 1.75 liter bottle of Johnnie Walker Blue label tucked inside. At the Saturday Kiddush, a special volunteer handed out shot glasses of the $500 scotch to which Lipskar repugnantly remarks, “It went pretty fast”.

 

In an attempt to make sense of the rabbi’s actions the article explains that in the face of dwindling attendance at religious services, many rabbis have had to become similarly creative; hence we are introduced to Rabbi Marc Schneier. Schneier plans his synagogue’s summer worship in New York’s posh Hamptons community, by lining up guest speakers, and considering ways to improve the Synagogue’s martini bar. Robert Fischer, a friend of the rabbi, unashamedly explains how the “L’chaim” table of high-price spirits is the most popular feature of The Hampton Synagogue’s Saturday summer service because,

 

“There is always vodka, an assortment of single malts, and tequila”.

 

Schneier explains that he infuses his congregants with the understanding that one can enjoy the materialisms that this world has to offer as long as a Jew remembers that,

 

“everything is about the M word, not Martinis, but about moderation”.

 

This objective certainly sounds pious, but coming from a rabbi whose congregation spends an average of $10,000 a week on the Kidush, one realizes that the M word most fitting for a rabbi like Schneier would be materialism or how about Macallan; certainly not moderation or modesty. Perhaps it is unfair to judge Schneier and his congregation so harshly, for it appears that his motivation is instructive, after all, every Kidush at the Hamptons synagogue includes 12 types of herring which represent the twelve tribes of Israel; indeed the rabbi exerts creative energy to find ways to incorporate education into his weekly $10,000 buffet budget.

 

I recall when I attended Yeshiva there was a requirement to complete an academic degree in Jewish education or Jewish history together with the rabbinic ordination, but maybe the Yeshiva got it all wrong. Perhaps I would have been better served to have completed a bartending course or a party planning or catering course to go along with my rabbinic requirements. On the other hand, the question really becomes what exactly is wrong with these rabbis; were they limited in their knowledge of Torah or of the Talmud such that they were unable to find some words of wisdom with which to inspire their congregation? Had they never prepared a sermon which would sincerely urge their members to pray and to appreciate the moral obligations of what it means to be a religious Jew? Could they not council their congregants with thoughtful insights on the priorities of life or sadly, was the only insight they had to offer their members was whether one should take their martini stirred or shaken?

 

The Lincoln Square Synagogue recently announced the formation of its own “L’Chaim Club,” asking members to contribute $100 for the purchase of liquor. In doing so, the Synagogue’s bulletin added, a person can partake of the booze “guilt-free.” Guilt free?!! Imagine the amount of charities these people could help support if they would be willing to drink Johnny Walker black instead of Johnny Walker blue. It appears that these so called religious leaders, have not only shamefully forgotten the role they are supposed to play within the Jewish community but even worse, they have allowed their congregants to forget what it means to be a spiritual Jew or perhaps they never taught them in the first place; they have transformed the divine synagogue into a selfish playground for adults who still chase their childish fetishes.

 

The only rabbi quoted in the article who expressed his disappointment in this entire shenanigan was Rabbi Tzvi Hersh Weinreb, executive vice president emeritus of the Orthodox Union who said,

 

“It is very upsetting. It is not in keeping with Jewish standards of modesty”.

 

Even more upsetting is the reason why these rabbis manage to get away with this disgraceful behavior which can only be labeled Hilul Hashem (the Hebrew term for the sin of publicly mortifying God’s name). This is because unfortunately “everything is about the M word – money”. The communities mentioned above are extremely affluent; their membership consists of very wealthy people who wield power within the Jewish world and regrettably these rabbis hide behind the comforts of their friendship rather then confronting them regarding their behavior which compromises the dignity of the Synagogue.

 

We celebrate Purim by dressing up in costumes and drinking merrily. The costumes serve as a statement that regardless of what we might look like on the outside we maintain an internal sincerity which facilitates who we are and what we represent. We drink plentifully because alcohol induces the revelation of one’s internal thoughts and character; again something which we are not ashamed to do based on the confidence we have in our integrity. Perhaps this Purim certain rabbis should wear their costumes and refrain from drinking, lest they reveal their internal character which may prove to be rather unsightly for them and their congregations. 

 

Next Election: The Chief Rabbinate

A few short weeks ago the Israeli electorate made a bold proclamation; while security remains an obvious concern in Israel, interests such as education and social responsibility took center stage and dictated the outcome of the election. In fact, the people of Israel pronounced that the only way to ensure the security of the country is by strengthening a sense of responsibility amongst its citizens across the board. This was made obvious not only based on the outstanding success of Yesh Atid and Bayit Hayehudi, but also by the diminishing power of the Haredi parties who, assuming opportunity presents itself, may be forced to compromise on some of their principals in order to vie for a place in the new government (something which Shas has not had problems doing in the past). Although Prime Minister Netanyahu has enough work cut out for him in trying to form a majority, on the same day that he was invited by President Shimon Peres to start forming a government another important challenge regarding the nation’s leadership surfaced. An organization called Kiruv Levavot (bonding of hearts) ran an add in Haaretz newspaper which said,

“The election for the Chief Rabbinate is no less significant than for the Knesset”.

The ad continues to explain that the election for the Chief Rabbinate is held once in ten years and the results are no less significant regarding its impact on our lives. It then continues to establish that the Haredim have taken control of the Rabbinate and have succeeded in acting in imposing themselves upon the secular majority.

We have come to expect politicians to be involved in scandalous affairs in pursuit of satisfying their inflated egos and while we would expect otherwise from an institution bearing the title of the Chief Rabbinate, it is simply not the case; this is because the Chief Rabbinate itself has become a political institution rather then a religious one of dignity and humanitarianism. I am often reminded of Rabbi Unterman, Chief Rabbi of Israel 1964-1972 who lobbied for tolerance towards secular Jews and wrote mostly about religious conversion and marital law, who explained that the difference between the American and Israeli rabbinate is that “the American Rabbinate has no power and tremendous influence; while the Israeli Rabbinate has tremendous power and little influence”.

I am an Orthodox rabbi who frequently travels abroad to speak in different communities. I come across rabbis of varying denominations, mostly Conservative and Reform and many of whom are far more cognizant of the concepts of Derech Eretz (sensitivity and respect towards others) then many of their Orthodox counterparts. They often confront me with questions regarding the Israeli rabbinate as to its inflexible nature and lack of consideration regarding their interpretation of Jewish law and the Rabbinate’s unwillingness to include them let alone engage in dialogue. Upon reflection it is clear to me that Religious Zionist rabbis experience similar frustrations; granted perhaps not the same level of frustration because we are Orthodox like the chief rabbinate, however frustration settles in nonetheless when one realizes that certain institutions of my Orthodox rabbinic training such as broadmindedness (becoming increasingly scarce in the Orthodox world) is not being advanced by its representative Rabbinic body. Personally I do not have the answers to many of the questions posed by my Conservative and Reform rabbinic counterparts but I do know that it is the responsibility of the Chief Rabbinate as the religious representatives of all members of Medinat Yisrael, to address or at the very least not to dismiss these legitimate grievances.

 

Over the past ten years little has been done by the Ashkenazic Chief Rabbinate concerning the problem of defining and possibly ratifying “who is a jew”, little has been proposed regarding conversions and there has certainly been insufficient if any response by either Chief Rabbi regarding the Conservative (Masorti) and Reform Rabbinate and movements who have aggressively demanded some sort of credibility. While the Chief Rabbinate must uphold the proper standards of the halacha, it must also recognize that it is a people’s institution and the people in Israel thirst for tolerance, patience, understanding and diplomacy particularly from their religious leadership; once this is accomplished I believe the Rabbinate will be surprised to find how thirsty the secular population in Israel is for knowledge and enlightenment as well.  

 

We need to draw our attention to the ideas expressed by the add quoted above and to respond accordingly in this election in similar fashion to the general election particularly now as the Religious Zionist and Haredi parties struggle to figure out how to maintain strong yeshivot which promote consistent study of Torah together with the lawful demands by many parties for all Israeli citizens to fulfill their mandatory service in the army. This issue may not be resolved overnight but it is certainly not going away, and strong Rabbinic leadership over the country could perhaps finally have the positive influence which many are looking for. 

In  order for this to happen the Rabbi elected to the post of Chief Rabbi must be a Zionist which means that he served in the army, his children serve in the army and he identifies with Religious Zionist institutions. Secondly, and perhaps even more pressing, the appointee must be someone who is scholarly and creative enough to make halachic decisions. He must be able to confront a Haredi rabbinate which has dictated many halachic policies to the current Chief Rabbinate.

Rabbi Dovid Stav has expressed his interest in serving as Chief Rabbi. Rabbi Stav is not only a scholar and a Zionist but he brings something else to the table as well, something which is often overlooked in the appointment of government officials but should not be overlooked in the appointment of the rabbinate; experience. Rabbi Stav established the organization called Tzohar, an organization which does everything to avoid coercion and which looks for creative ways to engage in dialogue and cater to the larger Israeli public by helping them feel more comfortable with their Judaism. The Talmud declares,

 

“the words of the wise are adhered to when they are said in a soft tone”; it would appear that Rabbi Stav subscribes to this axiom as his comments indicate in a recent interview on Israel radio,

“We learn from Rav Nachman that anything that has been broken by mortal man can also be fixed by man and I am committed to work to doing just that. There must be zero tolerance for any compromise in Halacha accompanied by 100% tolerance for dealing with people politely and respectfully, reaching out to those who do not know how to turn to rabbis and representing the rabbinate in a different light.

What Halacha dictates that a young couple seeking to get married must be treated harshly?

What Halacha compels a resident of Beersheva studying in Tel Aviv University to register with the Rabbinate in Beersheva when Tel Aviv is infinitely more convenient for him/her?

What Halacha prohibits accommodating the schedule of young people seeking to register for marriage?

What Halacha compels a young couple to open their file exactly 90 days before the wedding instead of six months if that better suits them?

Why can’t we assist the immigrants from the Former Soviet Union? Yes, many of them must prove their Jewish roots but instead of throwing a list of demands at them, why not use the Chief Rabbinate’s vast resources and connections around the world to facilitate that process? It would be in the interest of all”.

Rabbi Stav seems genuinely interested in reintroducing consideration; a very basic institution which has some how lost its way from rabbinic liturgy.

At the closure of their add Kiruv Levavot suggests that, “the Rabbinate should bring hearts closer and not promote hate”, it would appear that Rabbi Stav would like to facilitate a way in which rabbis demand less power and seek more influence. 

Our Need to Communicate

Tis the season to be reflective.

A Jane Gordon shared her reflections about Christmas in an article which appeared this past week in one of the British papers. She described how her relationship with her husband slowly drifted apart as she began to primarily focus on promoting her career rather than nurturing her relationships with her husband and children. Following 25 years of marriage and much encouragement from her friends regarding the advantages of being liberated, she divorced, anticipating a more convenient lifestyle. Gordon explains that ten years down the line, she looks at the Christmas tree and is reminded of her mother who would refer to the holiday as, “the capital city of family” and every Christmas she realizes how far that reference is from the lonesome truth in which she finds herself as every year on Christmas her three children spend the entire day with their father and she sits at home passing the time alone. This year she spent the holiday with her brother and sister in law only to be filled with envy as she witnessed their successful marriage and what she describes as, “a family home which would serve as a haven for their children and grandchildren for years to come”. Gordon concludes regretfully,

“I cannot change the past, but if I had known in 2002 what I know now, perhaps I would have managed to save my marriage. Maybe if everyone who was facing a separation were to realize and understand the long-term effects of divorce, then perhaps they, too, would want to attempt to stay together.”

Once a week I serve as a guidance counselor for a Haredi primary school. This past week an aggravated parent called me complaining that her son’s rabbi commented on his exam,
“I am sorry I cannot help your son, I wish I could help him more but I am not sure what I can do”. The parent felt, correctly so, that this was a highly inappropriate and discouraging remark. When I approached the rabbi he explained to me that he was merely venting his frustration in an effort to help the child, to which I responded that the intentions he expressed verbally were not the same as those which were written down. I explained to the rabbi how careful one must be regarding the modes of communiqué particularly when it comes to writing things down when often the message is understood in the wrong context.

This week Yediot Achronot ran an article about a study which was recently conducted in Israel by the social sciences department of the University of Haifa. In a research sample of 591 students from three different high schools, they found that 94% of the students regularly surf the internet and send texts and emails from their phones while classes are in session; 91% listen to music from their ipods during class and overall, students use their phones for more than 61% of the time they have classes. Technology is wonderful but it can also serve as an impediment to our children’s ability to express and expound upon their thoughts and feelings.

The most essential ingredient for any relationship to succeed is communication. Parents should learn how to relate to their children, spouses should engage in dialogue, teachers should encourage their students to question, challenge and primarily to listen. Underestimating the importance of communication can result in broken marriages, dysfunctional relationships and resorting to artificial and insincere methods of interaction.

Parshat Vayechi brings to closure the struggle of Yosef and his brothers which began with the refusal of both parties to sympathize with or at the very least note each other’s views and perspectives, and resulted with the exile in Egypt. The legacy of Yakov is established not only through the blessings which he provided for his children (representative of the entire Jewish nation) before he died, but more importantly by the fact that he would demonstrate to them the importance of relating to every person as an individual and necessitating communication accordingly particularly with those who are closest to you.

For the Love of our Country and in Appreciation of our Prime Minister

Operation Pillar of Defense began and ended while I was in the United States on a lecture tour. During the course of the duration of the war, I longed to return home not only to be with my immediate family but to unite with my extended family; the Jewish people in Israel.
I arrived back in Israel the day after the Operation ended as Prime Minister Netanyahu faced a bombardment of criticism from various facets of the Israeli public for having implemented a cease fire, which led me to the following consideration.
Whilst traveling through Houston Texas I was listening to the radio in an attempt to keep abreast of the news back home. People were phoning in to the radio show expressing their support for Israel’s right to defend itself; one of the listeners insisted that Israel should do whatever it takes to protect its cities as he proclaimed that Israel enjoyed the support of almost all US citizens “barring the 69% of the Jewish community who re-elected Obama” only a few days prior to the war. I began to contemplate why the majority of the Jewish community in the United States would vote for a President who clearly did not foster a positive rapport with the Prime Minister, having snubbed Netanyahu more than once. Why would a large contingent of the Jewish community in the United States opt to reelect a President who demonstrated little overt support towards its strongest ally in the Middle East, if not in the entire international community, as opposed to electing an alternative candidate who seemed particularly interested in fortifying a relationship with Israel? One can legitimately suggest that the primary concern of much of the Jewish community in the United States (which includes a large constituency of unaffiliated Jews) is regarding the economic future of the United States and their assuring themselves that they would receive the social benefits which they feel they deserve, while the secondary concern is with regards to the future of America’s policy towards Israel. This painful observation is based upon the stark differentiation between successful leadership in the US, which is determined through economic stability, as opposed to successful leadership in Israel, corroborated by expediting security. I am well aware that this distinction is not particularly insightful but it is important to recognize in review of Netanyahu’s facilitating and implementing the cease fire. Operation Pillar of Defense was ascribed that title because its goal was to do exactly that; to defend the people and citizens of Israel.
En route back to Israel knowing that the war had ended, I found myself distraught over the fact that as a motivational speaker for the IDF I did not have opportunity to do my share and partake in the war efforts of my country, but when I put things into perspective I realized how foolish I was, after all, the rocket attacks had for the moment subsided and the frightening imminent reality of having to send troops into Gaza, placing their lives in grave danger was abated. Living in Israel one should realize that security is subject to interpretation and it is therefore short lived; all the more reason to recognize that the terms of success of our government and army are defined when Israel’s citizens and soldiers are out of harm’s way and less subject to impending danger; as was the case at the end of Operation Pillar of Defense. Yet there are those critics who castigate Netanyahu, referring to him as a “wimp” for not being more aggressive and calling him “yellow” for avoiding a ground attack. How many of these same critics have been involved in a combat zone such as Gaza city; densely populated, laden with explosive booby traps, crawling with terrorists who crave death for the sake of Jihad? How many of these same critics have sons who serve in units which would be called upon to explore these corridors of casualty? Netanyahu was strong enough to show restraint and smart and sensitive enough to realize that the weight of both civilian and military casualties weighs heavily upon his shoulders alone.
This is a time when we should unite around a Prime Minister who has had the resolve to stand in front of the United Nations more than once and declare that Israel will do anything necessary to defend its people as its moral obligation, regardless of what the rest of the world has to say. We should support a Prime Minister who has proven that he understands when restraint is translated as weakness and when one needs to apply force and aggressiveness as evident by his actions not only during this Operation but also during Operation Cast Lead. Prime Minister Netanyahu should be commended for his insistence upon any potential “negotiating partner”, regardless of their being recognized by the United Nations as a non-member observer state, to first recognize Israel’s democratic right to exist as the Jewish homeland. This posture should not be taken for granted because it represents dependable policies which recent past Prime Ministers have proven they could not uphold.
Perhaps some facets of the Jewish community who reside in the United States need to reassess and hopefully strengthen their commitment to the Jewish Homeland, but those of us who live here should rally around a leader who is militarily strong, strategically intelligent and politically ethical by virtue of the fact that he seeks to assure his citizens that which they elected him for in the first place; the ability to return home with peace of mind.

He Gives “Motivational Lectures” to the Israeli Army

There was once a Rabbi Hammer in Denver, and shalom is always a good thing, so I was confused when I caught a smattering of a conversation, something about a Rabbi Shalom Hammer speaking in Denver.

Well, 30 seconds with Rabbi Hammer, and the confusion ceases. This man is clear, articulate, organized, humorous, and, with all that, not over the top. In fact, this motivational speaker for the Israeli army is down-to-earth, not selling some idea or project. Unless you consider Israel a project.

And what’s this about the Israeli army needing a “motivational” speaker? Isn’t that for the business world, or the world of the depressed, the unemployed or the community dinner crowd?

The army?

The world is not always as it seems. It would seem, would it not, that the Israeli army is already motivated and highly effective? Isn’t the current tension in Gaza not about how well the Israeli army performs, but only about how many casualties it would take?

Up close, things are different.

Yes, indeed, the Israeli army needs motivational speakers. Yes, the army has a program,employing about 30 such speakers.

Rabbi Shalom Hammer is one of them.

And no, not all of these speakers are rabbis.

The Israeli army consists of the non-religious and the religious; the motivational speakers need to be able to address both groups, at the same time, without making either group uncomfortable.

Why, though, does the Israeli Army need motivational speakers? Isn’t Israel supposed to motivate the rest of world Jewry? Isn’t the IDF supposed to be the heart of Israel?

Maybe it was so at one time, but no more.

Many Israelis grow up, says Rabbi Hammer, with the values of the West. He summarizes them in one phrase: the Internet Generation.

I need everything. I need it fast; I need to be able to afford it early in my life.

That, as one might guess, does not fit well with the idea of giving up three years of your life to the Israeli army, not to mention, the idea of giving up your life for Israel.

Rabbi Hammer grew up in Monsey, NY, earned two BAs, one in speech and the other in guidance counseling. He and his wife made aliyah in 1990, when he was ordained.They have six children, all born in Israel.Their two older daughters have done national service and his 17-year-old son is preparing for the Israeli army next year.

Shortly before the last Gaza war (2008-2009), the then chief rabbi of the Israel Army,Avishai Ronsky, saw a need for bolstering the Jewish awareness of the soldiers. Zionism isn’t what it used to be. Many soldiers enter the army without a clear idea of why they’re fighting.

They tend to be ignorant of biblical history. They’re Hebrew-speaking, but not Hebrew-cultured. And not historically grounded.

Many have never heard of Abraham, Isaac and Jacob, says Rabbi Hammer.

“I am employed by a branch of the army that is under the rabbinate of the army. But I am not a rabbi in the army,” says Rabbi Hammer.

“I am employed by the army to give lectures and talks to soldiers in the army.

“I give three lectures a week at two bases. I regularly address the Air Force, plus I lecture at special programs; for example, on Chanukah or in Elul.

“I’m in Denver on my own volition. It’s my own project. I l e c t u r e throughout the Diaspora. I’ve lectured in perhaps 100 cities in the US, the UK and South Africa.

“I want to inspire people to keep them connected to Israel and to the people of Israel. I want people to gain an understanding of what we’re trying to do in Israel — to understand Israel’s struggle for continuity.

“The challenge in the army is to inspire soldiers to appreciate the major role they play in infusing Zionist ideology in Israel and throughout the world.

“In Israel, the youth don’t necessarily understand that. They need to be reminded.”

Rabbi Hammer says the soldiers would resist his message only if he preached religion. So he doesn’t.

“I am careful not to sound condescending and judgmental and not to sound like I’m trying to convince them to be religious, which I am not.

“I was screened a number of times to make sure I wouldn’t do it. Rabbi Zadok ben Artzi would listen to a number of my lectures to make sure I was appropriate, especially since I am an American originally. Israelis are classically suspicious of people who come from the outside.

“Rabbis are also protective of their turf.

“Soldiers welcome these lectures because it gives them a break. I try to be funny. I try to tell stories that inspire. I welcome the opportunity to listen. Sometimes there are questions. Sometimes, some interaction.

“I’m just starting to know the soldiers, now that I’m speaking on the same two bases and seeing them on a regular basis. I used to meet groups in the Old City of Jerusalem. It was a one-time exposure. “I will have people to my home.”

When Rabbi Ronsky began the Jewish Awareness division, it was not easy.

“Many of the elite officers are not religious and are paranoid about religion. And the rabbinate is not the strongest branch of the army.

“There is some resistance from certain branches of the army. I believe it comes mostly from officers or soldiers who fear the unknown. It’s slowly going away. The division is becoming a strong influence in the army.

“The work is very rewarding. I’ve had soldiers who come over to me.

Thank you for giving me this opportunity to connect to the country again.Thank you for reminding me why I’m fighting.”

Rabbi Hammer was scheduled to return to Israel last Wednesday. He was going to head straight for Sderot. He has a “day job” as an instructor in a yeshiva and his entire yeshiva relocated to Sderot as an act of solidarity.

“My yeshiva moved to Sderot to be with the rest of the community at a time when it’s tough.”

Where did they find a building? I ask.

“They’re probably on a mattress here and there, wherever. It doesn’t matter.”

Does your wife mind you returning from a two-week lecture tour abroad, only to head straight to Sderot?

“I hope to spend Shabbat in Sderot with my students or with other soldiers who are waiting to move forward. I’ll be giving them talks. Five minutes.Ten minutes. One-half hour.Telling them why people in the Diaspora are supportive of them. Telling them how they’re infusing spirit and ideology into the people of Israel, and why that’s important.

Your wife is making sacrifices, I say.

“Anyone who lives in Israel makes sacrifices,” he says simply.

Also this:

“American Jews should not underestimate what it means to Israelis — and to Israeli soldiers — when they hear that American Jews are supportive.

“True, this is the reality we in Israel have to live with and you really can’t understand it until you’re there and see it. But that’s OK. In whatever you offer your support, it counts.”