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.
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 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
When Rav Amar, the Chief Rabbi of Jerusalem, pushed his way into the egalitarian section by Robinson’s Arch, he also spoke out about Conservative and Reform Jews being ‘Reshai’im’ (evil ones). Yet the Talmud defines a Rasha as one who says ‘what is mine is mine and what is yours is mine.’ Apparently this is the thinking of Rav Amar with regard to the Kotel. On January 31, 2016, the government signed an agreement with us regarding the egalitarian section. The government has failed to implement the agreement. So we are now demanding that if an egalitarian section is not created in keeping with the agreement, then we are entitled to a third prayer area in the main section of the Kotel. What happened on June 16, 2016 in the Kotel Plaza sends a message to the Prime Minister that he must respect his agreements with us, that he cannot continue to deny us and give in to the Zealously Orthodox.
Click HERE for the RRFEI bulletin: 'Reform and Conservative Movements write the Police Inspector General'
The government spent three years negotiating a Kotel compromise that includes building a dignified worship space at the Kotel (Western Wall) for mixed gender egalitarian prayer. Jerusalem’s Sephardi Chief Rabbi Shlomo Amar appears to view the Kotel compromise as a form of encroachment on Orthodox and Haredi turf and he is fighting against it with all his might. Perhaps he is opposed to the compromise simply because it includes constructing a dignified egalitarian plaza. Perhaps it is because there will be one unified entrance through which tourist and regulars will enter the Kotel area and proceed to either egalitarian or gender divided prayer spaces. Perhaps it is because leaders of the Reform and Conservative Movements and Women of the Wall will have seats on a Kotel governing body. Perhaps it is for a combination of these and other reasons.
In February 2016, a month after the cabinet approved implementation of the Kotel compromise, Rabbi Amar gave an interview on Kol Hai radio during which he criticized aging Haredi leaders for supporting the compromise. Rabbi Amar went so far as to imply that these Haredi leader lack intellectual competence.
In June 2016, Rabbi Amar stooped to a new low, desecrating the present egalitarian platform by using it to incite hatred against non-Orthodox observant Jews. On June 14, 2015, Rabbi Amar went to the platform with a group of supporters, installed a mehitza and davvened shacharit. Then Rabbi Amar gave an emotional talk decrying Reform and Conservative Judaism in general and mixed gender worship and the Kotel compromise in particular. While making his way from the platform to the street, Rabbi Amar muttered a prayer asking God to bring these “evil ones” back to Judaism.
As we know, Mishna Avot (5:10) defines a “rasha” (evil one) as one who says “what is mine is mine and what is yours is mine.” Oddly enough, Rav Amar declared Conservative and Reform Jews to be reshai’im at the very moment that he himself was engaging declaring “what is yours is mine” by taking over and inciting hatred in and from the egalitarian section at the Kotel.
Click HERE for the RRFEI bulletin: 'Reform and Conservative Movements write the Police Inspector General'
Click HERE for the original Hebrew version of the letter below
14 Sivan 5776, 20 June 2016
Chief of Staff Ronnie Alshich
Israel Police Inspector General
Via Bar Lev 1 Jerusalem
Re : Insufficient police preparations for egalitarian mincha prayers at the Western Wall
We are writing to alert the Police regarding serious deficiencies that occurred last Thursday, 10 Sivan 5776, 16 June 2016) at the Western Wall while the Masorti (Conservative) and Reform Movements were holding an egalitarian mincha service in the public plaza.
We did not veil our intention to gather at the Western Wall nor did we veil our intention to exercise our right to pray there. In an attempt to prevent our worship, the Minister of Religious Affairs asked the office of the Legal Advisor to look into whether our worship could be prevented, but, as expected, the Legal Advisor informed him that there were no grounds for preventing the service from taking place in the main plaza. A petition was submitted to the Supreme Court in this matter on behalf of the Association of ‘Justice’ and that petition was also rejected. The police were aware of all of these realities, and to remove any doubt (about whether the police were aware of these realities), Masorti Movement Chair Attorney Yizhar Hess (undersigned) phoned Police David Commander Doron Turgeman to update him regarding the planned worship, and they had a substantive conversation.
Our worship included approximately 400 men and women from all over the country. The protesters included approximately 120 yeshiva students. The students rioted. They shouted, blew whistles, cursed, spat, and threw water bottles. At moments, the riot erupted into serious violence, including punching and throwing stones. There was also an obscene act (in which someone cupped the buttocks of a female worshipper who is part of the military preparatory program). The event videos and media reports in Israel and abroad depict an atmosphere of worsening violence.
It was certainly possible to anticipate that tempers would flare. We were, therefore, shocked at the lack of sufficient police presence and the lack of police capacity. The police forces dispatched a small number of border guards — deaf individuals not in uniform — tasked with separating the factions. They tried,
Sinat hinam, free flowing hatred between different branches of Judaism is not new, but it is once again virulent. As we watch the cauldron of intra-Jewish hatred boil over in the Israeli government and the Haredi and Orthodox Zionist establishments, many of us are at a loss for how to proceed toward Jewish unity. Perhaps it is time for the leaders of the major non-Orthodox movements to take the helm in Klal Yisrael and call for unity. Perhaps it is time for non-Orthodox leaders to declare that there is more than one valid form of Judaism and that Orthodox and Haredi Judaism are just as valid as non-Orthodox Judaism.
I have no doubt that this will cause our Orthodox and Haredi colleagues to laugh at us and mock us, but they are already mocking us and worse.
So why do this? I recommend doing this because it will address the sinat hinam in our own hearts and among our own non-Orthodox constituents and the unaffiliated. Look at the gender issue for example. Non-Orthodox women participate in “women only” Rosh Hodesh, sisterhood, Hadassah and secular activities. Yet many of them refuse to attend a worship service where women and men sit separately. Similarly, non-Orthodox men participate in “men’s only” activities sponsored by men’s clubs, brotherhoods, and secular organizations, yet they insist on sitting with their wife, mother or daughter during worship. I am not suggesting we give up egalitarian Judaism. Rather, I suggest that we focus on the empowerment of women as an issue that is separate from where we sit during worship and how we view the reasons for where we sit.
Gender based seating is just an example; we could accomplish the same goal by thoughtfully addressing kashrut, Shabbat or other forms of Jewish practice.
I do not suggest that our leaders call for unity while ignoring attacks on themselves and their movements. I do suggest, however, that our leaders take the lead in calling for unity while defending themselves, their colleagues and their movements.
I once asked a Haredi rabbi who works closely with non-Orthodox rabbis, “why do you work with us?” He said, “raising the water level helps to float all boats.” The more Jews affiliate and practice at some level or at any level, the more potential for Yiddishkeit to flourish. I like his answer because it is honest, it is not sugar coated, and the truth is that we need each other, and we should be supporting each other, regardless of whether we like each other or agree with each
In his monumental work on Jewish law, Menachem Elon writes:
“… Nahmanides coined an apt and pointed term that illuminates the meaning of ‘doing what is right and good;’ A person who acts according to the technical and formal sense of the Torah’s laws, i.e.: who carefully follows only the explicit rules but not those implicit from the general spirit of the text, is ‘a scoundrel within the bounds of the Torah,’ (naval bireshut ha-Torah). Therefore, ‘The Torah’s method is to particularize and genernalize; for after stating the specifics of the law relating to all dealings between men — you shall not steal, you shall not rob, you shall not cheat, and the other prohibitions — it states in general terms: ‘Do what is right and good.’ in order to establish an affirmative commandment to behave with uprightness and fairness and all that is involved in the concept of lifnim meshurat hadin,’ for the good of one’s fellow man.'”
(Menachem Elon, Jewish Law, vol. 1, p. 185, commenting on Ramban to Lev. 19:2)
The hateful comments expressed in Israel in the last few weeks regarding liberal Jews, and now repudiated by the Prime Minister, risk losing touch with fundamental guiding principles, e.g. — “not to hate your brother in your heart, and v’ahavta l’rey’echa kamocha.” These spokespeople and others look for increasing ways to justify their hatred of outsiders and other Jews, when there are plenty of principles (ahavat Yisrael, tselem elohim, lifnim meshurat hadin) that would reign them back in if they were looking for a peaceful path forward.
Jonathan Greenblatt, CEO and National Direction of the Anti-Defamation League sounds this alarm:
Current hatred toward liberal Jews goes hand in hand with undermining the democratic underpinnings of the state intended by the Founders and assaulting Israel’s Supreme Court, both essential to North American understanding of the raison d’etre of a Jewish homeland.
I look forward to hearing your thoughts. Please send your comments to: email@example.com
You may also find our FB group at: [link].
Since last week’s RRFEI bulletin [link], the flames of religious detraction against the Kotel agreement have been rising. This has been covered widely in the Anglo Jewish and international media; below, RRFEI provides you with the original Hebrew pronouncements of: the Chief Rabbinate, the Ashkenazi Council of [Great] Torah Sages [link], the Sephardic Council of [Wise] Torah Sages [link], Rabbi Shlomo Amar [link] (current Sephardic Chief Rabbi of Jerusalem), Rabbi Shmuel Auerbach [link] (a leading Ashkenazi Lithuanian posek), and Rabbi Eliyahu Bakshi-Doron[link] (former Sephardi Chief Rabbi of Israel).
There is no doubt that both Shas’ and UTJ’s key political leaders were involved in the Kotel agreement process and gave it their (quiet) nods, even as it was stipulated that they would vote against it (knowing that their nays would be in the minority). They did not anticipate the extent to which the ultra-Orthodox media would drum up resistance and anger, nor that some key rabbinic leaders (particularly those with an axe to grind against the ultra-Orthodox political powers that be) would be stoking these flames.
For instance, In the case of the Sephardic ultra-Orthodox, while the Council of [Wise] Torah Sages continues to back Minister Rabbi Aryeh Deri, their anti-Reform rhetoric is quite vitriolic. In the case of the Ashkenazi ultra-Orthodox, Rabbi Auerbach has been consistently opposed to the leading forces of Ashkenazi Haredi Judaism on IDF draft issues. In both cases, discontented rabbinic elements are riding the issues of the Western Wall and the Supreme Court’s ruling on mikva’ot under the guise of religious purism.
As we read these sources, let’s note the following:
Before consenting to this agreement, Rabbi Rabinovitch, the Rabbi of the Western Wall, sought guidance from leading Ashkenazi Lithuanian Rabbi Chaim Kanievsky who instructed him to turn to Rabbi Avigdor Nebenzhal. Nebenzhal instructed Rabinovitch to support the agreement so that non-Orthodox and liberal Orthodox prayer practices would have no place at the traditional Kotel plaza. However, Nebenzhal [link] did not expect the extent of the backlash, and is now buckling under the pressure. Short of retracting his opinion, he is saving face and making a half-turn, saying that the agreement should be sabotaged by finding a “better way.”
Following this, a meeting was supposed to take place yesterday, on Sunday, between PM Netanyahu, the Chief Rabbis, Minister Deri, Minister Shaked
Last week, more than 500 posters were put up in Israel in the neighborhood of Meah Shearim and other ultra-Orthodox neighborhoods that include the following quotes:
“We are shamed. Disgrace has covered our faces. Strangers have come into My Temple, Beit Adonai. The cry of the great rabbis of our time is that the Western Wall is to be desecrated and trampled upon.” – header of this pashkvil
“It is inconceivable to allow the etching of Reform synagogue names in iron pen and letters of lead for them to receive Shem Olam that can never be erased. We shall not honor them within the gates of our Temple.” – Yabia Omer, responsa by Rabbi Ovadia Yosef (1920-2013)
“We must unite as an un-breachable wall against our arch enemies that want to enter the Reforms into all areas of religion.” – Yabia Omer, responsa by Rabbi Ovadia Yosef (1920-2013)
“The holiness of the wall extends its whole length, from its most southern corner to its most northern corner. It is inconceivable to divide the Kotel or the area adjacent to it.” – letter to the Prime Minister, from the Chief Rabbis of Jerusalem
“The Reform shall shatter us to splinters and split us into factions. An abomination, unwanted by all, it shall be burnt in fire and consumed outside our camp and not enter the Holiness.” – Tzitz Eliezer, Rabbi Eliezer Yehuda Waldenberg (1915-2006)
“We need salvation in spirituality, especially now that the supreme court has intervened to allow the Reform into our land, and their essence is to take Jews and make them Goyim.” – Vizhnitzer Rebbe, Rabbi Moshe Yehoshua Hager (1916-2012)
“The Reform movement intends to sink its claws in the Wall of Jerusalem…We must hurry and fight the Lord’s battle against this hemlock and wormwood movement that has brought the fall of many and taken a huge, deathly toll.” – Tzitz Eliezer, Rabbi Eliezer Yehuda Waldenberg (1915-2006) quoting former Chief Rabbi of Jerusalem Tzvi Pesach Frank (1873-1961)
“This monster is worse than all the secular people we know. In their actions they bring chaos into the world and increase the power of Satan, God forbid…” – Tzitz Eliezer, Rabbi Eliezer Yehuda Waldenberg (1915-2006) quoting former Chief Rabbi of Jerusalem Tzvi Pesach Frank (1873-1961)