Liel Leibovitz’s “How to Finally Get Egalitarian Prayer at the Western Wall” can be found HERE.
Rabbi Uri Regev’s response follows below:
As Liel Leibowitz (LL) suggests, the non-Orthodox movements should broaden their appeal and avoid unnecessary conflicts. Nevertheless, I have strong reservations as to the specifics of LL’s perspective on what is “unnecessary conflict” and *who* the appeal should be broadened to include. I fear that LL, in as much as his credentials are impressive, may not be as authoritative on the relevant questions involving the Kotel controversy and the politics of religion & state in Israel, as he assumes in prescribing to the non-Orthodox movements how they should conduct their affairs.
LL suggests that the impasse over the Western Wall Agreement (WWA) was generated by the Nov. 2 demonstration by liberal North American rabbis, but this had very little to do with it. The impasse was ironically precipitated in party by the victorious Torah service at the Wall celebrated on February 25 during the CCAR (American Reform Judaism’s rabbinic umbrella) convention in Israel, which, by chance or Divine providence, took place shortly after the WWA was announced. Israel’s ultra-Orthodox leadership dug its feet into the ground at that point, and demanded that PM Netanyahu not implement the agreement. This was not a regular case of slow-paced Israeli decision making. Rather, the WWA was an exceptional case of an agreement slow in the making (more than 3 years of intensive deliberations), which received tacit endorsement from the political leadership of the Haredi parties, as well as the Rabbi of the Western Wall. It was achieved because it was viewed by the Haredi operatives as the lesser of all evils. What neither they nor the PM took into consideration was the extent to which this agreement would play into the hands of disgruntled Haredi rabbinic leaders in both the Sephardi and Ashkenazi communities who were looking for an opportunity to challenge the movements’ leadership, as well as the sensationalist urges of some key Haredi media outlets that refused to hold their peace in the face of an agreement.
While LL probably does have experience with “buearucratic Israel,” as he claims, this conflict has nothing to do with that, but rather with a theological conflict, which can only be won by “hard-sell tactics,” which LL objects to.
The more than 3 years of
The Reform synagogue in Ra’anana was vandalized last night [LINK] in conjunction with the Western Wall controversy. Death threats were conveyed by placing a knife branded with a reference to Maimonides’ Laws of Killing, Chapter 4:10 – “If there is the possibility, one should kill them with a sword in public view. If that is not possible, one should develop a plan so that one can cause their deaths.” Next to the knife were notes bearing the names of the leaders of Reform Judaism in Israel and the USA. Graffiti was sprayed on the walls, referring to the sanctity of the Kotel, and reference to Obadiah 1:18,1:21, which speaks about burning down the “House of Esau” and re-establishing the Kingdom of God.
After the shock and nausea wear off, one might say that good may yet come from this act of violence: 1. This will strengthen the public’s and the police’s understanding that they must exercise a firm hand against these thugs who act in God’s name. 2. Verses quoted out of context are a danger to our society and country, whether they are used by violent goons or rabbis. 3. This is living proof of the shared fate of Diaspora and Israeli Jewry (Rabbi Rick Jacobs, Anat Hoffman, & Rabbi Gilad Kariv were all singled out in the death threats). Together, we ought to change this reality, and bring Israel to actualize its founding vision, which guarantees freedom of religion and equality for all.
At the initiative of leading Israeli archaeologists that approached a ready and willing Knesset committee chair, a public hearing was held regarding the Kotel agreement from an archaeological perspective [LINK]. Early on, we assessed that the archaeological angle could indeed develop as a significant challenge to the implementation of the Kotel compromise [LINK].
While there is no consensus among archaeologists as to the extent of the potential damage that implementation would cause to this singularly precious historic site, among the opponents one may find some of Israel’s leading archaeologists. They come to the issue without religious malice, but at the same time express a strong rejection of the compromise, based on objective scientific and historical concerns. When such opponents turned to a typical ultra-Orthodox opponent to the compromise who does indeed bear religious malice towards both the Women of the Wall and the Reform and Conservative movements (and happens to chair the Knesset Education Committee [LINK], whose turf includes archaeological matters) there is little wonder that their plea is met with a full court welcome; and the deliberations of the committee result with a public appeal to the Reform and Conservative movements and the Women of the Wall.
Two additional interesting elements of the meeting are worth mentioning.
Originally posted in the Jerusalem Post [LINK]
While much international and political discourse focused in the past few days on the “Outposts Bill,” another highly controversial bill was also moving forward in the Knesset, having obtained the approval of the Ministerial Legislative Committee, and may come up for a preliminary vote Wednesday. It too has attracted political, legal and international attention, but has also generated heated religious argument. I’m referring to the Muezzin Bill (a more appropriate name than its formal title: the “Bill Forbidding the use of Public Address Systems in Houses of Worship”).
This bill, which aims at banning the use by mosques of public address systems for the daily call to prayer, is a masquerade, which all participants are party to. Nobody really thinks that those who proposed this bill aren’t actually motivated by nationalistic and religious considerations (the bill’s explanatory note states its intention to forbid “the use of PA systems to call worshipers, to convey religious or nationalistic messages, and sometimes even words of incitement”). Likewise, some of the bill’s opponents disregard the real disturbance muezzins cause for non-Muslims and present the issue as an exclusively racist and anti-Muslim initiative and therefore not requiring reassessment.
A closer look at the matter reveals that restrictions on use of PA systems by mosques exist in many countries, including Arab states, and therefore it is clear that this bill is not simply the invention of fevered minds seeking to harm Islam and its followers in Israel. On the other hand, there seems to be no real and definitely no urgent need for new legislation relating to noise pollution, because current law prohibits unusual and unreasonable noise levels. Therefore one would assume that those concerned with noise pollution would first attempt to deal with the nuisance, such as it is, using the legal tools available to them rather than promoting a new law. Failure to do so rightly leads many to suspect ulterior motives.
On a personal note, I returned a few days ago from New York, and the apartment I stayed in there overlooks the largest mosque in the city. Many Muslim worshipers attend it, but the local residents do not hear loud calls from the top of its minaret. Clearly the local Muslim community understands and accepts the required norms of coexistence, as well as the concepts of mutual consideration and tolerance. At the same time,
Originally posted on the Jerusalem Post HERE
A new study released Thursday morning reveals that 74 percent of Israel’s Jewish public is interested in having an egalitarian wedding ceremony, with an exchange of rings that carries mutual and equal obligations between spouses. Just 26% are in opposition.
The survey, conducted by the Smith institute for the NGO Hiddush: For Religious Freedom and Equality, interviewed a sample of 700 people by telephone. The report specifies that the survey questions were regarding personal preferences and not theoretical support regarding egalitarian marriage.
Ninety-two percent of secular respondents and 81% of traditional expressed interest in an egalitarian ceremony. Though 69% of religious respondents were against such a ceremony, that means 31% were in favor. More surprising is the fact that 51% of Bayit Yehudi voters, a far-right nationalist party, would like an egalitarian ceremony, likely due to the party’s high percentage of non-religious voters. Overall, 100% of the left responded that they would like an egalitarian ceremony, 95% of the center, and 58% of voters on the right.
In response to the findings, Hiddush’s Rabbi Uri Regev said, “The survey shows how the Jewish community, including a growing percentage of religious people, are moving away from the Rabbinate’s rigid institution. The public is clearly saying that we no longer want ceremonies that are irrelevant and anti-egalitarian. Many want a Jewish ceremony, but one that matches their values and their way of life; namely an updated, egalitarian ceremony. The Chief Rabbinate and the religious politicians who back it are the number one enemies of Judaism, and they breed hatred against the Jewish public.”
Regev decried the way that traditional Jewish ceremonies confine men to active roles and women to passive (mostly silent) ones. In traditional ceremonies, he said, a man is a temple to the woman, he buys her and takes her as his property. Regev noted that it is on Tu Be’av, the Jewish equivalent of Valentine’s day, that Hiddush chose to examine the demand for ceremony options sans discrimination.
According to Regev, “The obvious solution is to demand that our civic bodies pass civil marriage and divorce laws. Unfortunately, right now we have a government which sets new records in submitting to Ultra-Orthodox blackmail, and the opposition is making great efforts to win the favor of religious parties. We must
This week we marked Tisha b’Av (the ninth of Av), a date commemorating a series of horrific events throughout Jewish history. According to rabbinic tradition, these spanned from the destruction of the first Temple in Jerusalem in 587 BCE to the 1942 liquidation of the Warsaw Ghetto. While one common thread binding these calamities is persecution by gentiles, the rabbis of old also turned inward for explanations.
They were perceptive and bold in attributing responsibility to the Jewish community. Was their soul searching merely an exercise in history, or should we draw contemporary lessons relating to these very days? Rabbinic introspection left us with the following mind-boggling statement in Tractate Bava Metzia 30b: “Jerusalem was destroyed because the rabbinic courts strictly applied din Torah [Jewish legal judgments] rather than allowances of lifnim meshurat hadin [equity].”
The Talmud acknowledged that the Divine Torah law, strictly applied, may cause destruction! The other classic rabbinic explanation for the second Temple’s destruction is sinat hinam (baseless hatred). The famous story of Kamtza and Bar Kamtza, oft quoted, demonstrates the extent to which intolerance and hatred can deteriorate into destruction.
The rabbis did not spare their predecessors the lion’s share of responsibility, claiming that such instances of abuse and humiliation took place in the presence of the rabbinic leadership, who held their peace rather than counter the hatred and heal the community.
The first example placed the responsibility upon the overzealousness of the adjudicating rabbinate. In the second example, responsibility was attributed to the rabbinic leadership due to its inaction in the face of social strife.
Rabbi Naftali Zvi Yehuda Berlin of Volozhin (The Natziv, 1816-1893) critically describes people in second Temple times who deviated from the Divine Will, as they labeled fellow Jews “Sadducees” for pursuing a religious path not identical to their own, and at times did not even refrain from bloodshed “for the sake of Heaven,” bemoaned the Natziv. Sounds familiar, doesn’t it? Israel faces numerous challenges.
Many come from outside, stemming from anti-Semitism, the refusal of neighboring countries to acknowledge the Jewish people’s right to a national home, the lack of natural resources, security costs, etc. These are well known, and Jews throughout the world support Israel
Originally posted in Haaretz HERE
In the last six months, Israel’s ultra-Orthodox parties have gone on an extremist rampage. They have infuriated Diaspora Jews in two ways: First, by blocking a compromise on non-Orthodox worship at the Western Wall; and second, by passing legislation that bars Reform and Conservative converts from using state-run ritual baths for their conversions.
There was no religious justification for either of these acts. In both cases, the purpose was simply to express scorn for Reform and Conservative Jews and to deny the two non-Orthodox movements even the slightest measure of recognition by the Jewish state.
Haredi politicians, by the way, did not hesitate to acknowledge their motivations. Moshe Gafni, a member of the United Torah Judaism Party and a font of contempt for his fellow Jews, was the sponsor of the bill restricting access to ritual baths. In the Knesset committee considering the bill, Gafni was challenged by members of the opposition who noted that immersion in ritual baths by Reform and Conservative Jews did not detract in any way from the suitability of the baths for religious use by Haredim. No one can argue that halakhah – Jewish religious law – requires barring non-Orthodox Jews from the baths.
Gafni did not deny this, and he also made no attempt to suggest that the bill in question was intended to promote the cause of Torah or advance the sacred character of Israel. The bill’s purpose, he acknowledged, was to prevent Reform Jews from making use of the ritual baths to gain “legitimacy” in Israel.
There is something sad, pathetic, and even tragic about all this. These are the actions of small men with small minds, and Diaspora Jewry looks upon such pettiness with a combination of astonishment and despair. Israel faces a multitude of problems: Her relations with the American administration are strained, terrorism is a daily threat, and Iran is spewing hatred of the Jewish state. Is it really necessary for so-called religious parties to defame the Judaism practiced by the great majority of American Jews? Might their time be better spent on making Jews more Jewish and bringing them back to Torah?
Prohibiting Jews from praying at the Western Wall or using ritual baths is bad enough, of course. But even worse is the bill now being pushed
Originally posted in the Jerusalem Post HERE
Leading Israelis, quite properly, have been paying increased attention to recognizing the importance of Mizrahi (Sephardi) music, poetry, culture and overall contributions to Jewish life. Both the Education Ministry and Culture and Sports Ministry have created new committees and prizes to stress the significances of Mizrahi contributions to all aspects of Israeli life, and to Jewish life throughout the world.
All of this is wonderful – and surely deserved. But think for a moment about another community, ironically generally Ashkenazi, that has also for years been subject to neglect and even scorn. I refer to American Jews, half the Jewish population of the world.
American society is pulsating with Jewish life, culture and scholarship.
Yet Israeli government ministers, with impunity, refer to large numbers of American Jews as clowns or dogs. And what happens then (if anything)? Perhaps an exceedingly gentle slap on the wrist. Can you imagine what would happen if the same government officials made the same comments about Mizrahi Jews? Are American Jews, largely Conservative and Reform and historically so supportive of the State of Israel, the only ones upon whom it is permitted for Israeli officials to heap abuse and disdain? What a wonderful Jewish history there is in America. Jews first arrived in America after the expulsion from Spain, but the largest movement occurred between 1880 to 1935. Two million Jews (yes, two million) emigrated from Europe to the US. That is the largest wave of immigration in Jewish history. For the sake of comparison, in exactly the same years, the first to fifth aliyot (waves of immigration based on the Zionist ideal) arrived in Palestine; altogether, they numbered 300,000 (and a considerable number of them went back to their land of origin). Our Israeli education system, quite rightly, taught us about the individual characteristics of each and every one of these five waves of immigration. That is how these mass movements became legendary.
But that same education system patronizingly largely ignored the “mass aliya” and grouped all the Mizrahi Jews together under one wave of immigration. Today, therefore, the promotion of Mizrahi Jewish culture to a distinguished place in the educational syllabus is truly the correction of an historical wrong.
But has the cultural heritage of only one diaspora been ignored? While most American Jews remained in America, Masorti and Reform Jews
You will forever be remembered as a valiant warrior for freedom, and now as head of the Jewish Agency for Israel, you have the opportunity to take up the mantle of bold leadership in the battle for religious freedom, Jewish diversity and equality, whose time is long overdue.
Last week, you spoke before hundreds demonstrating for full recognition of Rabbi Haskel Lookstein’s conversions. To the assembled crowd (which I was part of) you said, “At a time when… our enemies attempt to sever the ties between young Jews and the Jewish state…the Jewish Agency fights to strengthen Israel’s stature among world Jewry, and we protest this unacceptable blow to the vital bond between Israel and Diaspora Jewry….” In an interview you clarified that the Chief Rabbinate should accept all Orthodox conversions performed by rabbis ordained at recognized Orthodox seminaries.
You praised the rabbinate for “connecting the Jewish state with Judaism.” Sadly, you are wrong, for the monopolistic and coercive rabbinate is alienating Israeli Jews from Judaism.
It is no surprise that the Rabbinic Court of Appeal refused to recognize Rabbi Lookstein’s conversions in spite of your pleading.
Your support for Rabbi Lookstein is appreciated, as is your past advocacy against the infamous “Rotem Bill” and your push for the Western Wall compromise. So is your willingness to have the Jewish Agency undertake to build ritual baths for non-Orthodox converts in light of the ultra-Orthodox parties’ pending legislation aimed at undoing the Supreme Court ruling allowing non-Orthodox converts access to the state’s publicly funded ritual baths.
You’ve done remarkable damage control, helping Prime Minister Benjamin Netanyahu’s government, which is under competing pressures from world Jewry and its ultra-Orthodox coalition partners, but hasn’t the time come to take a stand for what is truly needed to realize the noble principles you espouse? While you have repeatedly demanded that Israel and its rabbinate recognize liberal Orthodox conversions, you have never clearly articulated a parallel demand that Israel fully recognize non-Orthodox conversions.
As head of the Jewish Agency, doesn’t non-Orthodox Judaism deserve that you urge the State of Israel, if not the rabbinate, to do so? For Israel’s sake and for the relationship between the Jewish state and the Diaspora, these converts must
Originally posted on Rabbi John Rosove’s Jewish Journal blog HERE
Eight months ago, following two years of intense negotiations between representatives of the Reform and Conservative movements, the North American Jewish Federations, Women of the Wall, and the Ultra-Orthodox Chief Rabbi of the Wall, an agreement was reached to create an independent egalitarian prayer space in the Southern Kotel Plaza.
The agreement stipulated that this plaza would be designed by a leading world architect and would be equivalent in size to the traditional Northern Kotel Plaza. The liberal streams and Women of the Wall would control and oversee how prayer services would be conducted without interference from the Ultra-Orthodox or Chief Rabbi of the Wall. A common entrance to the plaza would be shared by all worshipers with equal sight lines to the Northern and Southern Plazas.
Right-wing ultra-Orthodox extremist rabbis and their communities have risen up in protest using incendiary rhetoric and threats.
Prime Minister Netanyahu, though stating that the entirety of the Jewish people must feel “at home” in Israel and at our holy sites, has back-pedaled and sought to reopen negotiations that would effectively kill the original agreement. Our leadership has told him that a deal is a deal and that any change now is unacceptable.
The Prime Minister is fearful of losing the ultra-Orthodox parties in his government and being forced either to form a new government or to call new elections. There are times, and this is one of those times, that the best interests of the Jewish people are more important than cow-towing to an extremist minority.
Our movement leadership, frustrated by the Prime Minister’s and government’s inaction, has decided to take this matter to the Israeli High Court.
In the meantime and until the egalitarian plaza can be built, the liberal coalition will conduct prayer services in the large Kotel Plaza. Our leadership this week warned the Prime Minister that we fear violence against us by the ultra-Orthodox. In a letter to the Prime Minister, the liberal coalition stated:
“We expect that the police will protect us as we exercise our legal rights, and we are stating plainly that absent a clear and a strong response, the current wave of incitement and violence might lead to bloodshed, as seen in the streets of Jerusalem during last year’s Pride parade…” At the Gay Pride parade in Jerusalem last year, 16-year-old Shira Banki was stabbed