You may think that was a sigh of despair. And in a way it was. But more importantly, I think, it’s a sigh of concern—of deep distress.
Last Shabbat while reading the Chareidi magazine Mishpacha, I came across an interview with three influential Chareidi rabbis on the “Burning Issues of Chareidi Jewry”. A prominent section of the article discussed the respective rabbis’ positions towards the Reform, Conservative and Modern Orthodox movements. Here’s a bit:
“Members of the Conservative and Reform movements are all from our beloved Jewish brethren, may they one day merit to see the truth. The movements themselves, though, cannot, in all honesty, be viewed as Jewish movements. Since the goal of their movements is to distort Judaism, eliminate belief in Hashem, and eliminate mitzvos and Torah, there is no other way to view them.
Our approach to Conservative and Reform Jews should be to speak to them, let them know we care about them, introduce them to Torah, and try to get them to understand how much they are missing by not having Torah.
Before World War I and World War II, Orthodoxy joined the other movements in certain organizations to empower the Jewish community before the government, perhaps for the sake of the Jews overseas.
...But there are more problems created than solved when such bodies represent the Jewish people in the eyes of the government.
Number One, it gives them legitimacy in their own eyes and makes us recognize them. Inevitably, we will be sitting down with them at the table and calling them “Rabbi this” and “Rabbi that” when they possess no scholarship, and are utterly undeserving of being called a rabbi in any way.
…Number Three, giving them recognition causes us to stop and look at them as people who are lost and in need of being healed and helped. We will stop looking at ourselves as rescuers, and begin to see ourselves as their equals, or just another sect.
...I would say that Modern Orthodoxy is not a Torah movement, but I wouldn’t say it doesn’t have Torah value.”
I was stunned.
(Admittedly, I did include the excerpts that emphasize the impact of the expressed opinions and I do recommend that you check out the website where the article should appear by the end of the week; yet the potent shock and paradox is undeniable.)
And then yesterday I came across this article posted on the Haaretz website professing that “We have had it up to here with the ultra-Orthodox”:
“These are painful statements, but they must be said loud and clear: Two peoples live in this land, both Jewish - they and we. They are the ultra-Orthodox, who see themselves as emissaries of God on earth. We are all the rest - secular, traditional and religious. It is not that we have suddenly separated; we never were one people. We tried to delude ourselves that we were. They knew all along that we were not.
What did we not do to preserve unity? We were ready to admit that they personified the true Judaism; we accepted marrying and divorce according to the laws of Moses and Israel based on their version; we accepted - willingly or gritting our teeth - limitations on our lifestyle; we agreed to ignore the status quo agreement that was wrung from us as hush money, so that they would not show up before the United Nations investigative committee and persuade it to prevent the establishment of the Jewish state; we sent our young men and women to defend them, while they spend their time at yeshivas or just wandering the streets; we agreed to support them, since after all they do not have time to work for a living; we even came to terms with their spitting at us, we whose "wagon is empty" while theirs is full.
All these things did us no good. They continued to take the fruits of our goodwill from us, while giving nothing in return. A unilateral treaty was created in which we give and they take.
…Therefore we have had it up to here with their insults. We are no worse Jews than they are. On the contrary: Good manners come before Torah. Humanness is not the antithesis of Jewishness, but rather stems from it."
Again—stunned.
But then I took a moment to understand: the attacks are coming from both sides. They are hurtful and often unfounded; they are piercing and unnecessarily blunt; and although I do see elements of truth in each argument the truth remains irrelevant. What concerns me is the form in which each author presents the facts: verbal wars are certainly not conducive to meaningful reform. Tasteless words and biting phrases will certainly hamper progress.
In this splintered society we must disregard focusing on the differences and attempt to produce a network of empathy and understanding. We can no longer assume a position of superiority and importance: I believe that there is truth in my way; yet that does not preclude belief in the other way— a belief in both ways.
We have a common tradition; a text: we have the Torah. From there arises dissention as a plethora of interpretations produces an even greater number of opinions. We must, however, trust the proclaimed intentions of the other and validate every individuals desire to forge a relationship with God.
The approaches are each very different; yet the complexities that produce a system of customs—the very habits, symbols and values that characterize one group—are a means of personal expression and demand appreciation.
At the end of the day, though, we must expose mutual ground. I do recognize that nice thoughts and happy ideals are partially meaningless. And this is where you come in. The question remains: how do we alleviate this tension? How can we create a common living ground which honors the respective differences? Even if there is dialogue—what issues shall be discussed?
It seems it’s always someone: Arab and Jews; Religious and Secular; Modern-Orthodox and Ultra-Orthodox.
Oy.
Deep down I am hesitant to post these articles. Perhaps they will only exacerbate the present schism rather than alleviate the discord. Ultimately, though, change and productivity result from awareness.
So here it is. It all depends on us.
