Integration and Preservation: never apologize for being a Jew

Last week much ado was made justifiably regarding the comments which Presidents Sarkozy and Obama made respectfully about Prime Minister Netanyahu (Sarkozy referring to Netanyahu as a liar and Obama’s commenting about how fed up he was having to deal with him every day). The fact that the comments were made did not surprise me (I think we all know of the tenuous relationship that exists between Netanyahu and Obama, same with regards to the at best cordial relationship between Israel and France) but I was terribly offended by Labor MK Daniel Ben-Simon’s reaction who said,

“I was embarrassed to read what Sarkozy thinks about our prime minister, and I was even more embarrassed to hear that the US President agrees with him…If [Netanyahu] lies so easily to important officials just imagine how much he lies to us”.

Ben-Simon’s comments confirmed what we all suspect with regards to power mongering politicians; that his own political considerations take precedence over his supporting our Prime Minister at a time when he was personally insulted by a spate which could certainly be described as anti-Semitic. Upon reflection it becomes obvious that Ben-Simon as well as other MK’s who expressed similar sentiment may not have been “embarrassed” by the anti Netanyahu comments; they may be embarrassed of something far greater, which is the truth that Jews are different from the rest of the world; we always have been and we always will be. No matter how hard we try (and historically we have) we never fully integrate into any foreign society or community because we represent a people who weigh heavily upon the world’s moral conscience; one which is defined by distinguished standards of ethics and integrity; one which the world would rather ignore some of the time and condemn most of the time. Jews like Ben-Simon choose to ignore this premise which can prove to be detrimental. Avraham Avinu sought to protect us from this potentially significant mistake.

In the “Chamesh Drashot – Five discourses” of Rav Soloveitchik, the Rav explains why he chose to discontinue his tenure as head of the Agudat Yisrael in America (an organization representing the Haredi or black hat Jews) and to become the figurehead of the Mizrachi movement (which represents the Dati Leumi or Religious Zionist Jews). He explained that one of the premises of the Mizrachi movement is the fact that a Jew can engage in the world around him and actively contribute to the society he lives in; while at the same time distinguish himself by subscribing to his beliefs and adhering to his religious practice. This approach was championed originally by Avraham the moment he approached Efron to purchase the Maarat Hamachpela and he described himself as a “Ger VeToshav – a stranger and a resident”, which appears to be a dichotomous description.

The Rav explains that Avraham was accurately describing not only himself but the position of all Jews for generations to come. On the one hand a Jew is expected to immerse himself in his surroundings and the society in which he finds himself. He can attend universities, be a driving contributor to the work force, enhance his secular education and even mingle amongst secular people for the sake of progression. The Jew is not required to live a ghettoized existence trapped in the four ells of a sheltered lifestyle. In this sense, the Jew is very much a “Toshav”, a consistent presence who resides in this world. Nonetheless, a Jew must always remember that he is and will always will be a “Ger” – stranger; for no matter how much he circulates in the society around him he must remember that the gentile will inevitably perceive him to be a foreigner. Ultimately the Jew must be prepared to accept the destiny of a “Ger”, which is not a weakness rather his source of strength. A Jew must declare with confidence to his secular neighbors that there is a stark difference between him and them; he is Shomer Shabbat and they are not, he is Shomer Kashrut and they are not, he adheres to the laws of Taharat Hamishpacha – family purity, and they do not. A Jew must actively sustain his self by embracing religiosity. While Avraham told Efron and the Bnei Chet that he can conduct business with them he reminded them that he is different from them, not only in the way that he lives but even in the way that he approaches death and burial; this explains Avraham’s incessant desire to purchase the Maarat Hamachpela.

Mr Ben-Simon and his friends should stop shunning their Jewish shadow. It is time for them to realize that no matter how hard they try to integrate and imitate, they will always remain different. We must follow the example of our forefather Avraham and while we reap the advantages of venturing into the world around us we must never lose sight of whom we are and what we exemplify. The only place where we can comfortably retain the status of a “toshav” is amongst our own.

Gilad Schalit and the Haredim of Bet Shemesh

Over the last few months when I mention to someone that I am from Bet Shemesh, I have consistently received the same reaction,

“Isn’t that the city where a group of extremist Haredim are aggressively disturbing the peace and causing problems?”.
Now a trademark of Bet Shemesh is the fact that it is a place where a significant group of extreme right wing Haredi hooligans aggressively protest the opening of a new girl’s religious elementary school (first through sixth grades) in a neighborhood in which many of them reside but which by no means belongs to them or to any one group for that matter, on the outlandish grounds that it is immodest and suggestively promiscuous to house a girls school within the immediate proximity of their homes. Some of the tactics that these extremists have resorted to include, spitting on and physically assaulting both the girls and their parents, acts of vandalism which includes destroying property of the new building as well as dumping excrement upon the children and the school campus. I have witnessed some of this first hand as my daughter attends fifth grade in the school. This past Sunday as she returned to school after the holidays I was surprised as were many parents, to find that once again this contorted bunch assaulted the girls and vandalized the building once again (a brick was hurled through one of the windows and a stink bomb smelling of human excrement was set off consequently rendering their new classroom unusable). I was not surprised by the appalling tactics which this motley crew resorted to (unfortunately many in Bet Shemesh are beginning to grow accustomed to, although not complacent with, these demented and abusive strategies over time) but rather many thought that their efforts subsided considering that between Rosh Hashana and Yom Kippur there were no incidents and it appeared that through the efforts of the police the girls would be left alone; however upon reflection I have come to understand why this was not the case.

The days between Rosh Hashana and Yom Kippur are entitled the Ten Days of Repentance and are considered to be the holiest days of the year to the Jewish people. It is a time to reflect upon one’s relationship with God and reassess one’s rapport with his Creator and it is precisely for this reason that these people, convinced that they are indeed God fearing, were not prepared to deface and desecrate through the course of this holy period. Unfortunately what these hoodlums do not understand is that religious Judaism preaches two inextricably bound components which are the key to wholesome religious practice. Those are, the servitude of God and compassion to your fellow man, in fact the latter precedes the former. While it is clear to me that these groups of extremists (which in no way are representative of the majority of the Haredi world and should not be taken that way) do not understand what God really expects of them, it is even more evident that they do not accept the religious premise of consideration towards their fellow man which is precisely why they have comfortably returned to their shenanigans immediately following the High Holidays. It is also no coincidence (religious Judaism believes that nothing is coincidental) that their distorted actions coincide with the Torah portion this week of Noah, a story which we are all familiar with.

Noah was the first God fearing person recorded in the Torah; in fact Noah is dubbed righteous as the Torah attests that, “the Lord walked with him”, and yet, Noah was not given the title of first Jew, nor was he credited the merit of being the first to spread the doctrine of monotheism in the world; these titles were ascribed to Abraham for good reason. While Noah was truly God fearing as is demonstrated by his commitment to carrying out God’s mission, which included cleaning the animal’s waste from the floor of the Ark (apparently he understood that even animals deserve to have their excrement discarded and washed away), he made no efforts during the years of his constructing the Ark to warn his fellow man of the impending danger they were about to face. While he did not protest to God, the fact that Noah was silent and that he did not reprimand his fellow man, meant that he accepted man’s promiscuous behavior around him and that he was prepared to witness the annihilation of an entire world. This too relates to the Bet Shemesh saga as it brings to mind the fact that the mayor of Bet Shemesh Moshe Abutbul, as well as the Chief Rabbi of Bet Shemesh Rabbi Shimon Biton and other Haredi rabbinic authorities in Bet Shemesh have remained silent and have not even mentioned their disapproval of the extremist group’s behavior. In fairness there are a number of rabbis and groups of Haredim in Bet Shemesh who have actively joined in protesting against the extremist’s behavior, yet the rabbis teach us that “silence is an act of admission”. Noah demonstrated an inability to relate to the society and the people around him. In fact it is precisely when Noach disembarked from the Ark and came in contact with civilization again, that he found himself in trouble; engaged in promiscuous relations with one of his sons, imbibing in alcohol, and disclaiming any sense of responsibility towards establishing the moral premise of a future civilization.
God chose Abraham to be the first Jew and the founder of monotheism, not merely because he believed in one God but largely because he was kind to his fellow man, the majority of whom at the time fervently disagreed with his way of life. In fact the Torah does not reveal to us the methodologies Abraham used to find and believe in God, but it does reveal to us explicitly the fact that he did not want to quarrel with Lot his nephew, that he consistently hosted people in his home and that he was compassionate towards human life as he aggressively protested, not Jewish girl’s schools, but God’s plan to destroy Sodom and Amora even when he knew that they were very wicked and promiscuous people. Judaism begins with man’s sensitivity to his fellow and anyone who does not understand that (or is not prepared to get up and declare it) is not living their lives according to the doctrine of the Torah.

The other event which coincided with my daughter’s returning to school, indeed not by circumstance, was Gilad Schalit’s return home. The debate surrounding Gilad’s release continues to resonate throughout the Jewish world and I have always and continue to consciously refrain from engaging in this dialogue, however, now that the deed is done I will say this; I believe that Gilad’s liberation should serve as a reminder to the Jewish people of who we are. How can one understand the polls in Israel which showed that 75.7 percent of the public supported the deal and only 15.5 percent opposed it, while the same poll showed that the vast majority of Israelis believe that the deal harms Israel’s national security? The answer is because the majority of Israel’s population understands something which this minority group of extreme Haredim does not. We are a people who value our fellow man and human life more then anything else and more then any other nation on the face of the planet. We are a people who have and consistently continue to view one individual as an entire world; this is what sets us apart from everyone else and it is the motto which facilitates our reference as the Chosen Nation.
We are not the people of Noah; we are the people of Abraham who believe in one God as much as we believe in the dignity of one man.

The High Holidays: Unity is Purity

The Gemara Yevamot records an argument which took place in the Beit Midrash between Rabbi Eliezar and Rabbi Yosie; so fierce was this Halachic disputation that the two Rabbis tore a Sefer Torah, “in their state of anger”.

The Gemara explains that while the Rabbis did not intentionally tear at the Sefer Torah, in the heat of debate each Rabbi “pulled at the Torah” from his own perspective which resulted in a catastrophic consequence. Hence Rabbi Yossie Ben Kisma declared “I foresee that this same Beit Midrash will become a house of idol worship”; and so it did.

While the illustrative details of this story in the Gemara may not warrant literal translation, clearly Hazal want us to understand that anger is not befitting Am Yisrael and it is downright detestable within Jewish leadership; as confirmed when Moshe was punished for striking the boulder as opposed to talking to it. Moshe was sincerely concerned for the Jewish people yet his concern revealed itself through what may have been interpreted as anger and frustration, and so his actions were inexcusable. There is however, another perhaps even more significant message to be learned from this Gemara.

Unfortunately many times throughout Jewish history people have “pulled at the Torah” in fierce debate and even tore the Torah in a state of frenzy, while claiming that it is permissible and even commendable for them to do so because they have the noblest and sincerest of intentions; otherwise termed as “leshem shamayim – for Gods sake in the heavens”. This is a very dangerous term when it is misunderstood and touted for the wrong purpose by the wrong people. When this term is misrepresented it can result in anything but “leshem shamayim”; in fact it can inadvertently cause the establishment of a “house of idol worship”. This same term was used by Shaul Hamelech as an excuse for not fulfilling God’s directive to wipe out the entire nation of Amalek. This same term was used to ban the Rambam’s writings in the thirteenth century. This same term was used by the self righteous who burned the Ramchal’s seforim in the eighteenth century; and this same term is still (mis)used today and exhibited within many facets of the Jewish community. It was recently used by Haredi extremist groups in Bet Shemesh who protested a girls elementary school (first through sixth grades) in a neighborhood in which many of them live but which does not belong to them exclusively, by spitting on the girls and physically assaulting them and their parents by throwing human excrement upon them; all these aggressive actions are “leshem shamayim” in order to preserve the institution of “tzniut – modesty” within the Jewish community. This same term was used by Israeli border patrol soldiers only two weeks ago, when they forcibly expelled families in Migran from their homes in the middle of the night without warning, including new born babies; as they razed these peoples homes to the ground while their children watched in despair and wondered where they would seek refuge and shelter.

Rosh Hashana and Yom Kippur is a time when we must remind ourselves both as individuals and even more importantly as a nation, of what “leshem shamayim” means and the significance of its ramifications. The sound of the Shofar allots us an opportunity to express ourselves and perhaps even our differences of opinion, but ultimately the Shofar was used to unite the Jewish people and its forces, towards meaning and commitment. Yom Hakipurim is a day when all of Am Yisrael strives to purge itself of sin and attain a pure spirit. We articulate our desires and longings through prayer to the same God, and using the same prayer book. It is unfortunate that even within our religious community so much of our own insecurities are expressed through anger, protest and sometimes even violence.

It would do all of us well to remember that the Torah is described as, “Deracheha Darchei Noam – Her ways are peaceful and soothing”. As we engross ourselves in the spirit of Rosh Hashana and engage in the challenges of teshuva approaching Yom Hakipurim, I believe this is the message we should embrace for the sake of our own prosperity and imminent redemption.

Shana Tova Lekol Yisrael
Take a moment to listen to this important message/shiur regarding the Yomim Noraim High Holidays

http://www.yutorah.org/lectures/lecture.cfm/764338/Rabbi_Shalom_Hammer/Teshuva:_Human_Achievement_

Back to School Part Two

Two years ago I wrote an article for this paper entitled “Back to School: Back to Basics”. The article addressed the fact that Israeli schools and Israeli education across the board emphasize the accumulation of data and information as opposed to teaching and developing the procedure of how to dissect and discern text in order to extrapolate information. I pointed out how Schools in Israel do not promote exploration nor do they teach creative expression within a disciplined environment largely because the Israeli educational system is predicated upon quantitative education as opposed to qualitative education, and how this system (or lack of it thereof) does not propagate sensitivity to intellectual or behavioral patterns and therefore by default it desensitizes a person to his surroundings. Hence, our schools are engrossed with the importance of capacity as opposed to compassion; they program our children to amass volume as opposed to embracing values and this breeds a society of egocentricity. Now, two years later as both an educator and guidance counselor within the school network (perhaps even more as a concerned parent), I continue to assess education and while my analysis leaves me far from satisfied, I do see an improvement largely because I have come to terms with the fact that fixing problems begins with acknowledging their existence.

We live in Israel now almost 22 years and I have frequented many museums and popular “sites” certainly around Jerusalem and its surrounding area, yet this summer we took our children (impressionable ages of 8, 10, 13 and 16) on a number of tiyulim to places we had been to before and I was both inspired by and often pleasantly surprised with what I found. At the Davidson center by the Southern wall excavations near the Temple mount there was a wide array of exhibits adjoined with films which intentionally made the period of the Temple in Jerusalem lifelike through 3-D images as they demonstrated a reenactment of what it was like for someone offering a sacrifice in the Holy Temple for the first time. I watched as my children gazed in awe as they listened attentively and focused on the images. A young man offered a guided tour of the Temple Mount and its various approaches on a large screen and I was comforted by my children’s earnestness to both answer and ask questions relating to the material they were “experiencing”. Visiting “The Burnt House” in the Jewish Quarter of the Old city, I noticed that they incorporated a new film which was shown within the ruins as actors told the story of the Priestly family who apparently lived in this house prior to and leading up to the destruction of the second Temple in Jerusalem. Through lifelike images and the interaction of the audience, the film effectively transmitted a lesson of the importance of tolerance and unity amongst the Jewish people. Having frequented these places before, it was clear to me that efforts were made to keep history current and to package it in a more palpable fashion particularly for younger children. This attempt was evident not only with regards to places and events of long ago but it applied as well to museums which were charged with unfolding the events leading up to the establishment of the modern State of Israel (contemporary yet a history which is also threatened with being forgotten).

While visiting Atlit, a detainee camp which was established by the British at the end of the 1930s to prevent Jewish refugees, mainly Holocaust survivors, from entering then-Palestine, I was hoping that my children would get a sense of the yearning and desire these people had dreamed about for years under the torment and persecution of the Nazis; to live as free Jews in their Biblical homeland the land of Israel. I had been to Atlit twice before but this time I noticed something different. The guide to the museum was a teen age girl who was excited to relate the courageous story of the “maapilim” (immigrants who, in spite of Britain’s strict limitations on Jewish immigration from 1934 until 1948, came to Israel, often in old, damaged boats). Her enthusiasm was contagious particularly to the kids among the crowd. I was most impressed, not only from the clear efforts which were made to engage the children but also by the fact that the Ministry of Tourism hired a teen ager to lead the exhibition, which demonstrated a vested interest in not only disseminating historical information to our youth but to involve them actively and encourage their contribution as preservers of history and mentors who would help perpetuate a future. The Atlit museum added a new tour inside one of the boats which had been taken by the British on the shores of the Mediterranean as they approached the shores of Palestine.

As one moves throughout the boat there are clips of documented film of the “maapilim” and children can appreciate the experiences they underwent and conditions they endured during their journey to Israel and in their longing for a new beginning. So taken was I by this experience that I commented to our young guide,

“I sincerely hope that many schools come here”, to which she responded by informing me that the Ministry of Education now requires all students from the fifth grade and up to visit Atlit at least once during the course of their primary school years.

I was reminded that only two years ago in April of 2009 as he assumed his position as Minister of Education, Mr Gidon Sa’ar made a bold move. Based on data which showed that up to 50 percent of the country’s pupils do not visit Jerusalem during the course of their studies, he begun an initiative which required that all elementary and high school pupils visit the nation’s capital at least once. The visit would include frequenting historical sites such as the Kotel, Ammunition Hill and the Yad Vashem Holocaust museum as well as national institutions such as the Knesset and the Supreme Court. The initiative proposed that pupils would visit Jerusalemonce while in elementary school, and then again at some point during high school. When asked why he promoted this project with such urgency Minister Sa’ar explained,

“Within the education system, values are of the utmost importance, and with that, come the need to strengthen the bond students have with the capital and their country.”

Following my summer excursions with my children I was reassured that not only were these initiatives sensible but that they could be implemented in a thoughtful and productive manner. They could represent a child friendly learning experience which would facilitate the pervasiveness of a history in a day and age of technology and innovation.

As we begin the new school year it is crucial to determine that in order to nurture future generations of pioneering leaders and visionaries, we must galvanize a loyal passion within our young ones towards their country, their people and the Zionistic ideals which both represent. We must further implement programs and initiate curricula which address these issues and challenge our students to appreciate what it means to be a Jew who merits living in Israel. Lets go “back to school” by implementing innovative programs and new ideas, incorporating graphics and experiences into the classroom, and concentrating on creative ways to arouse the interest of our children and help them realize that they are a most significant piece of a complex and resilient puzzle.

American social writer and philosopher Eric Hoffer said, “The central task of education is to implant a will and facility for learning; it should produce not learned but learning people”. Back to school, should mean back to basics; basics that implant a desire in our students to explore and experience. Once this desire is rooted, our children will value a society of patience, tolerance and human decency.

Training Major General Avi Zamir

Recently a report was circulated by the outgoing head of the personnel directorate in the IDF, Major General Avi Zamir, who stepped down a few short weeks ago. In the report Zamir criticized the current division of authority between the Military Rabbinate and the Education Corps with respect to strengthening soldiers’ Jewish identity and he spoke out against what he called religious extremism, which he claimed was preventing the integration of female soldiers into various IDF units. Zamir called to curtail what he termed the growing religiosity of the IDF as he recommended transferring Jewish education matters from the Rabbinate to the Education Corps. Statements and suggestions of these kind unfortunately reveal that even someone like Mr Zamir who was entrusted with such an important position fails to recognize the formula for the success of not only the IDF but of this country; a formula which the educational branch of the Military Rabbinate as well as the Hesder soldiers (representing a large portion of the so called “extreme religious presence” in the Israeli army) earnestly embrace and proudly endorse.

I am a member of the Harel branch of the Rabbinate of the IDF which offers lectures and presentations on Jewish history and Jewish tradition to all divisions within the Israeli army. We are expected to imbue a sense of pride and devotion to our land and people and infuse a passion for ideology while carefully avoiding even the slightest hint of religious coercion or political commentary. In fact, we are surveyed by mentors and critics who ensure that our words and thoughts are comprehensive and insightful without sounding religiously or politically biased; we are particularly careful never to threaten or patronize as expected in an army which represents a pluralistic society. Why is this division necessary within the ranks of the IDF; an army which should concern itself exclusively with protecting its borders and citizens; because this division preserves Jewish (not religious) identity, an essential component which can ensure the Jewish country’s survival.

The IDF is a Jewish army and there are many soldiers who do not know the three forefathers of the Jewish people or who cannot identify the five books of Moses. One might insist that these concerns are religious by nature and as there is no religious coercion in the Israeli army they are trivial in comparison to the greater task at hand, but the problem is that these same soldiers have no clue who Zev Jabotinsky is either. When Jewish soldiers are unaware who their founding fathers of the past and the present were, then it is indeed difficult to protect Israel’s borders and citizens; for the knowledge of our past advances the resilience of our future.

During one of our lecture campaigns I was asked to speak to combat divisions on the theme of, “gevura – heroism”. I approached the subject by first demonstrating to the soldiers that there is a definitive difference between heroism and “koach – strength”. Strength is identified by physical proportions as it is revealed through brute force and visceral prowess. Heroism however, is not restricted by nor exhibited through physical dimensions; it is attained through the calculations of the heart and mind as well as the determination of spirit. Heroism reveals itself through profound ideology and eternal belief which is why it can overcome strength even when numbers would logically dictate otherwise. I explained to our soldiers that unfortunately it is relatively simple for us to identify the many countries and terrorist forces who threaten our very existence; in fact there are many strategies and tactics which the IDF utilizes and plans in preparation for dealing with these surrounding enemies. Yet there are variables within our own society which tear at the very fabric of our own public. Statements such as those made by Mr Zamir, demonstrate that he is either unaware of them or even worse that he has chosen to ignore them. Consider the amount of Israelis, young and old, who have never been to Jerusalem (I meet them frequently) or rarely take the time to visit our capital city which has always permeated not only with spiritual significance but has always represented our affiliation to a rich culture and unique heritage. Consider the amount of Israelis who no longer recognize the value of incorporating the study of our Bible as part of the core curriculum in schools today; failing to comprehend at the very least the source of our historical connection to our land and people. If this sounds like religious coercion, then please consider the following. Upon visiting Ben Gurion’s home in Sde Boker you can not help but notice the Tanach/Bible on his bedside table with its tattered and worn pages, demonstrative of the fact that Ben Gurion, hardly sympathetic to religion, read and used the book. Ben Gurion did not do so out of religious conscription, but he read and studied the Bible because he appreciated the significance of knowing who we were in order to identify what we could become. When Menachem Begin served as Prime Minister he required his cabinet ministers to attend a weekly class on the Torah portion because he wanted his ministers to understand the story of the Jewish people’s past and to appreciate the foundations of the Jewish people’s future. This was hardly religious coercion; rather a call for ideological conscription. Unfortunately today, people like Ben Gurion and Begin are few and far between and the fundamentals of the dogmatic hero are slowly dissipating from our midst. This is the main war in which we are engaged and the significant battles which we must equip ourselves with which to fight. Mr Zamir is unwise to criticize and castigate a large segment of the Israeli army who, perhaps assisted by the fact that they are religious, can identify their forefather’s passions and facilitate their ancestor’s dreams. He should listen to the former chief rabbi of the IDF, Rabbi Ronsky, who, after hearing his suggestion to transfer Jewish education matters from the Rabbinate to the Education Corps, responded saying,

“This is a battle over the image of Israeli society – no less, the question is whether it will have the image of a Jewish national army – and I’m not referring to religion – which stresses Jewish history, the Bible, and other connections with religion, or whether it will be an army of a ‘people’s state’.”

The more we enrich our children and soldiers with Jewish heritage the more they will comprehend what they are fighting for; such ideals should be welcome in the IDF regardless if they are espoused by a religious soldier, rabbi or a non observant Jew.

Our Teens and the Rabbinate

Recently my daughters who are in their upper teens went on a short excursion with a group of friends. Part of the trail passed by a monastery, and upon their return, they expressed their disappointment in some of their peers who decided to go in to the monastery itself. Considering that all of the teenagers on the trip are from Orthodox home and that according to most Orthodox rabbis it is forbidden to enter a church or monastery, my daughters were particularly upset that this considerable group of their friends would casually breach Orthodox halacha. Even more disturbing to them was that when they told their friends that they would not enter the monastery as it was forbidden according to rabbinic halacha, the majority of the group reacted explaining that this was only a Rabbinic prohibition and not worthy of serious consideration. As an Orthodox rabbi who teaches students at the impressionable age of 19 and older, I question where this lack of respect for Jewish law and rabbis come from because unfortunately this is just one example of what has become a widespread problem throughout the Jewish community in both Israel and the Diaspora.

In an article which appeared in the Jewish Week recently, it was revealed that the practice of texting on Shabbat is becoming increasingly prevalent, especially, but not exclusively, among Modern Orthodox teens. In fact the article claimed that the practice has become so widespread – some say half of Modern Orthodox teens text on Shabbat – that it has developed its own nomenclature – keeping “half Shabbos,” for those who observe all the Shabbat regulations except for texting. These Shabbat texters, according to anecdotal evidence, include kids who grew up in less-observant homes as well as students from “haredi” homes. When charged with discovering the root of the problem and its origins some of the teens said that just like their parents make their own compromises with the letter or spirit of Jewish law, as exhibited by Orthodox men who do not wear a kipah on the job or Orthodox women who wear pants or do not cover their hair once married, both considered violations of halacha and Jewish practice; so too they felt that sending a text message on Shabbat was no different or worse then their parent’s halfhearted allegiance to the letter of rabbinic law. As such many teens unashamedly discuss whether they keep ‘half-Shabbos’ or ‘full Shabbos.”

Dr. Michelle Friedman, a psychiatrist who works extensively in the Orthodox community is quoted saying,

“You can’t say that the kids who text on Shabbat are ‘off the derech, (leaving the beaten path), as texting on Shabbat does not necessarily lead to other violations, it is a separate category.”

This statement from an Orthodox standpoint is simply not true. An Orthodox Jew is expected to understand that when we compromise even what appears to be the smallest or most insignificant item within our faith, our essential foundation is in danger of a steady deterioration. These disturbing phenomena demand our undivided attention, and even more importantly an analysis regarding our ineptitude in an attempt to improve and radically change this tide of disobedience and irreverence. One of the youth interviewed for this same article concluded,

“Preaching to teens is ineffective; it’s a waste of energy to argue with the kids.” While one can make a case that in our generation indeed it may not be beneficial to emphatically argue with or even preach to our youth, I am convinced that it is vital for parents, rabbis, and educators to find ways to communicate and discuss the positives of Judaism with caution and care if we stand a chance of nurturing our teens with an admiration for their rabbinic establishment. We have to market Judaism in an appealing fashion so that students will embrace tradition with a thirst for knowledge rather then reject standards of common practice in frustration. This rejuvenation begins with recognizing something which has consistently resurfaced in Israel and that is that the preservation of Jewish identity cannot be accomplished merely by connecting with the land of Israel or subscribing to Zionism. The connection to the land of Israel is very much part of Jewish identity but Jewish identity is not contingent upon a connection to the land. Orthodoxy demands a thorough and widespread commitment which is contingent upon understanding and embracing a Biblical connection to God first, Jews second and then to our land.

Dr Daniel Gordis of the Shalem Center Jerusalem recently asked,
“in this era of unprecedented challenges to Israel, Zionism and Jewish identity both in Israel and in the West, what will it take for Judaism to remain sustainable in a rapidly changing world?”

Dr Gordis’s question is itself important because it establishes a premise which is unfortunately curbed by many observant Jews living in Israel; the struggle to preserve Jewish identity is not one which is exclusively reserved for the Diaspora nor is it one which challenges the non observant Jewish community; it is one which is alive and festering in the streets of Tel Aviv, Haifa and even Jerusalem and it includes all denominations of the Jewish population. Gordis insists that the average American Jewish college student today knows far too little to engage in any meaningful Jewish conversation and as such there is little chance that in the future they will care about their Judaism or their connection to Israel. If this problem confronts the average secular American Jewish college student because of his lack of knowledge, then it becomes even more of a conundrum knowing that our Orthodox youth are growing disinterested and less committed regardless of the supposed qualitative religious education we are meant to provide them with and regardless of the fact that they may be active participants (at least on the surface) within the Orthodox Jewish community. So what do we do?

Dr Gordis explains that Jewish communities must enhance and promote Jewish education in order to transmit the intellectual and spiritual richness of the Jewish tradition; it is imperative that we kindle a sense of yearning for a deep Jewish identity, which Gordis explains can only be accomplished by constantly revamping and improving Jewish education,

“Across America, Israel and the rest of the Jewish world, the time has come to seek more than greater efficiencies or slightly modified curricula. This is the time to ask not what is working, but what is not and to reconfigure with courage our educational systems”.

Jewish education must start teaching, more importantly, discussing basics with our students and children. These basics should include an analysis of what strengthens and weakens their Jewish identity, discussions regarding basic tenants of Jewish beliefs, and encouraging more opportunities for our children to express, question and challenge fundamentals that either do not speak to them or that they simply might not be conscious of or conscientious towards.

This initiative can only succeed if it is coupled with the following acknowledgment. The fact that our teens are not respecting rabbinic law established in the past is an indication that they do not have enough respect for their rabbis in the present. This of course is a problem for the Jewish community particularly in Israel where the rabbinate institution is monopolized and often viewed as a political entity and authoritative machine rather then a religious organization disseminating knowledge and facilitating religious services with compassion and sensitivity. Our teens are highly sophisticated and should not be underestimated. Their dismissal of halacha represents disenchantment with an institution which they have been consistently told to respect but which they consistently fail to understand. Many of them struggle to connect with rabbis who are aloof, disengaging, and at times narcissistic. Our rabbis must redirect their energies towards offering Judaism in an appealing and honorable manner.

Only by taking these steps can we rest assure that rabbinic law will remain intact, Jewish identity will perpetuate and Shabbat will remain Shabbat.

Last weeks Torah portion described the story of Korach and his followers who perished as a result of their keen efforts to uproot the institution of rabbinic leadership. This weeks Torah portion of Chukat begins with the laws of the Parah Adumah which are incomprehensible; the connection being that although inevitably there are certain laws and directives which we do not understand, nonetheless we are expected to adhere to them whether they are written explicitly in the Torah or extrapolated by rabbinic authority. Parshat Chukat also reveals how Moshe and Aron were tragically punished for hitting the rock. Rabbis make mistakes and sometimes suffer the consequences for their lack of sensitivities. Parshat Chukat therefore reveals what the Torah views as the formula for a perfect partnership whereby Bnei Yisrael remains loyal followers and the rabbis remain compassionate leaders.

Shavuot: A Nation’s Pride and Homeland

A few days ago I was speaking to a group of soldiers in the Navy about Yerushalayim and I could not help but begin my comments by praising Prime Minister Binyamin Netanyahu. I explained how I believe that he has a deep commitment and appreciation of our Biblical connection to Yerushalayim in particular and to Eretz Yisrael in general. As Netanyahu stands the test of time and the pressures of the world around him, he continues to make it clear as he did in front of the U.S. Congress most recently, that he is unwilling to negotiate nor discuss seceding portions of Yerushalayim not only because of the imminent dangers such compromises would pose to Israel’s security, but primarily because Yerushalayim has been and always will remain the Jewish capital; the landmark of our identity, and the core of our spiritual existence. Bibi declared in front of Mercaz HaRav yeshiva,

“The rocks and archaeological artifacts found in Jerusalem expose the deep ties between the Jewish people and its capital.”

We have a tendency to kvetch and complain about our predicaments and repeatedly express our dissatisfaction with our leadership. This is not a recent phenomenon; the Torah itself records the amount of times that the Jewish people were interested in ousting and replacing Moshe Rabenu; the same leader who delivered the Torah, the greatest and most spiritual leader the world has ever known. Perhaps our complaints at times are justified considering the long and arduous history we have experienced. However, precisely because of that history it is incumbent upon us to appreciate, recognize and yes, even celebrate when legitimate reasons present themselves not only for the sake of our national sanity but for the sake of transmitting a desire and determination to our future generations who undoubtedly will need it. We should embellish any opportunity we have to reflect upon our outstanding resilience and the unique qualities of our Holy land. Prime Minister Netanyahu has recently been challenged with mustering strength and bravado in order to demonstrate his staunch loyalty to Yerushalayim and Eretz Yisrael which he has successfully conveyed with pride and purpose both to the Jewish people and the rest of the world.

Last week on Yom Yerushalayim a non observant gentleman who served as a paratrooper during the six day war and partook in the liberation of Har HaBayit, came to our Yeshivat Hesder in Kiryat Gat to share his experiences with our talmidim. In the middle of his presentation he broke down in tears lamenting the fact that so many people today do not visit Yerushalayim and so many students today do not understand the significance of “the holy city”. He consoled himself by declaring that the Hesder Yeshiva students indeed appreciate Yerushalayim,

“because they maintain a sincere understanding of what they are fighting for; a deep commitment to Torah and Eretz Yisrael”.

Shavuot, Zman Matan Torateinu, we celebrate not only the revelation at Sinai, but the reason why the Torah was presented to us in the first place. We celebrate because a legitimate reason presented itself; we united “like one man with one heart”, for one purpose, to receive the Torah and inherit Eretz Yisrael.

This Shavuot as we reflect upon our declarations of the past, we should recognize those who are willing to make similar declarations for the sake of perpetuating our future. The same institutions, values and foundations which made us a nation then, are the same ones which nurture our spirit and provide us with reason to declare now,

“Am Yisrael Chai”.