Thursday, March 27, 2014

The Exchange, Part 2

Rabbi Steven Pruzansky
(It’s long... but it’s worth it. Rabbi Pruzansky is my new hero.  - HM )

 I received a response from my interlocutor, and reprint it fully with some minor editing. To make it easy on the reader, I have interspersed my comments within his response. As he asked not to be anonymous, I include his final salutation. May there be shalom al Yisrael!       - RSP
 E – I hope all is well with you and yours.   May you see Yiddishe nachas from all of them.
Thank you for your response. I did not write this letter to you b’mikreh. To the contrary, I heard about your speech and was shocked. No question that we have very bad PR, and I’m also not claiming that our community is perfect – and thus I can be דן לכף זכות — but there are aspects of your response that are so misleading and false and based more in prejudice than in fact or understanding that I felt a need to respond.
The attached document responds in depth to your points. Don’t be offended but we have to know how to respond to an אפקורוס כגון מאן אמר רי כגון הני דאמר מאי אהנו לן רבנן לדידהו קרו לדידהו תנו אל אביי האי מגלה פנים בתורה נמי הוא שכתוב אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי
SP-    I don’t assume that every Haredi is a “rabbanan” in the language of the Gemara. Most are not. I don’t know why you would assume that. And I thinks the problem here transcends PR.
E – Anyone who has had any actual human contact with Hareidim is generally struck by the extent of giving, rather than taking, that characterizes the community. The Har Nof directory has 36 pages of phone numbers and names of gemachs and community services! That’s not to mention, Hatzala, Zaka, Yad Sara, Zichron Menachem, Yad Eliezer among an endless list of large and effective tzedaka organizations that serve the entire Jewish community, frum and chiloni. The endless time and money and energy spent in the world of kiruv rechokim to  bring unaffiliated Jews back to Avinu Sh’b’Shamayim, whether on college campuses, via outreach kollels or baal teshuva seminaries and yeshivas also largely traced to people who until they were in their mid-20s, sat and ingested Torah values and learning in yeshivas and seminaries. Then they spent the rest of their life living it through tzedaka v’chesed rather than chasing money for themselves. The idea that the Haredi world rests on taking rather than giving simply has no correspondence with reality and you should be ashamed of yourself for suggesting otherwise.
SP - The Haredi community has a plethora of chesed organizations. That is very true and speaks to their essential good hearts. But it is often true that the chesed organizations take the place of actual work because they typically lack a secular education that would enable them to join the work force in normative way, especially in Israel. E.g., I often have people come to my door from Israel – heads of “new” chesed organizations – who are simply collecting money for five families, ten families, twenty families, and of course including their own. The chesed is not without its financial benefit. Let us not ignore that.
     Here in America, people do chesed as well and volunteer for organizations. The local Teaneck volunteer ambulance corps is just that – volunteer. We support many of the organizations you mentioned, but you are ignoring the real story. Most chesed organizations provide services – primary or supplemental – and jobs for the organizers. These are jobs also – but jobs that take money out of the economy cannot substitute for jobs that grow the economy. You do not grow an economy with a plethora of chesed organizations. You just re-distribute income from those who work for it to those who don’t. Much more important are organizations that foster employment. Give a man a fish and you’ve given him a meal; teach a man to fish and you’ve given him a livelihood.
    And most of these organizations exist in some form in the non-Haredi communities as well, but they are not as prevalent simply because they usually deal with hardship cases – the sudden poor caused by illness, death, loss of employment or some other tragedy, not the willful poor. When people choose to be poor they encounter a different dynamic entirely. And kiruv is not limited to Haredim, obviously. The fact that there are 36 pages of gemachs in the Har Nof directory is a sign of kindness, but might it not also be a sign of dysfunction? The lack of otherwise gainful employment? And you would certainly be shocked to hear of the abundant charity organizations run by non-Jews in America. The Haredi – even Jewish – instinct for chesed is admirable, but it is not exclusive to them, and certainly should not substitute for gainful employment.
   Note, also, that the “giving” is exclusively on your terms, and not what the rest of the society needs or is asking for.
E – Nearly all my male Hareidi friends and relatives work and pay over 60% in taxes – meanwhile the Government cut our kids’ school budgets by 50%. My son currently gets no milk in the morning because the budget was cut.  Somebody is stealing my tax money, and it’s not the Haredim.
SP – But those are your friends! And you do come from a different background. The rate of adult-male employment in the Haredi world is one of the lowest – I think it is the lowest – in the industrial world. A recent statistic in the Haredi press “boasted” of a 54% adult male employment rate – but that is extraordinarily low. In the rest of the world, the rate in industrialized countries is around 70%. That means that 46% of adult males are being subsidized by someone else.
   Now, who gets what from the government is always a political question. For decades, the Haredi parties chaired the Knesset Finance Committee and used that position to funnel money to their communal needs at the expense of other communities. The election results turned them out of power, and with it, loss of those sinecures. It is a lamentable aspect of Israeli politics that too many people take care only of their own constituents, but, I guess, that is true of politics everywhere, even here in the US. There is nothing moral about it; it is politics. When the Haredim next join the coalition, it will be back to business as usual. BUT: were the school budgets cut because schools refused to comply with the core curriculum? Because there is an expectation of national service that is not being met? Because of bias? The kibbutzim used to have patrons that took care of them in the Knesset, as did the haredim. They also fluctuated based on electoral outcomes. That’s life. Your tax money is not being stolen – it is just being redirected for other national uses.
    Do you feel you are not getting your fair share of return on your tax dollar? If so, welcome to my world! In Teaneck, the Orthodox community pays more than 60% of the property taxes, and our return in services is less than 20% (mainly because we don’t use the public school system). And, double whammy: New Jersey has the lowest ratio in the nation – 50th out of 50 states – in the return to the state of federal spending based on federal taxes paid, about 60 cents on the dollar. These complaints are universal, not limited to you.
E – How about what Haredi education produces relative to morality? In our schools there is virtually no drugs, sex or violence. There is not a yeshiva in the world that has metal detectors to check its students – how does that compare to the secular system of education?
SP – None of our schools have metal detectors either. And the yeshiva system even here still produces a decent product. The dropout rate in all religious communities is roughly the same. But – what is their educational product? Does the haredi system produce a student who can function in civil society?
      I find it fascinating that your straw man is always the “secular” system or world, as if there exists only this dichotomy: Haredi v. secular. But that is not true. There is an entire world of religious Jews who are neither Haredi nor secular (not that the Haredi world is completely monolithic). You certainly know it from your background, but you know it from Israel as well – the Hardalim, the Dati-Leumi, etc. – people whose lives fully implement the Torah system in the real world, not just theorize about it in the Bet Midrash. I have always assumed that one of the great fears of the Haredi establishment about military service was not the exposure to secular culture but the exposure to Torah Jews who know how to learn Torah, perform mitzvot, fight in G-d’s wars, build a country, get an education, etc. – i.e., a balanced life. That life undercuts the Haredi argument that mandates segregation as the only means to the preservation of Torah.
  E – From high school on, the men’s educational process is focused on Torah. Isn’t it amazing that people without college are nonetheless able to start and operate successful businesses of all kinds, from crafts (plumbing, electrical, contracting) to retails to finance to real estate to start-ups. All without having studied Shakespeare or art history – without knowing how many wives King Henry 8th divorced or beheaded – and without having had to subject themselves to the looseness, depravity and coarseness of midos one finds with such ease on a college campus. But the Israeli Government feels it knows better and wants to impose its standards on our time-tested curriculum. Not a culture war? Really?
I am an investment banker and have raised over 50 million dollars for Israeli companies supporting hundreds of secular families. Nearly all the owners of those businesses are secular — They love me and I love them ( I don’t hide my peyot) certainly not in Teaneck. My Partners supports hundreds if not thousands of Israelis in construction, law, accounting, security, insurance, architecture and engineering, to name a few, via his real estate business. I have another close friend who moved his family here to open a baal teshuva yeshiva that is one of the largest employers in its neighborhood. We all pay taxes here. All of my friends and peers are busy with tzedaka projects – many if not most not content just to give money, but insistent upon giving time and effort and talent as well. All this in addition to commitment to regular Torah learning. Is that really a hateful existence?
SP- Here is the crux of the issue. You are not typical, obviously. They are many Haredi businessmen, many successful Haredi businessmen. But you know they are not typical of Haredi society, unless you are asserting that what is perceived as the endemic poverty in the Haredi world is a “secular” myth . I also don’t care how many wives Henry VIII (or for that matter, the VII) had – but I do care that in today’s world, children learn English, math, science, writing skills, even Jewish history and Jewish philosophy. An eighth grade knowledge of those subjects is as embarrassing as an eighth grade Torah education (or, as it might be, a fourth grade education).
   It is interesting that Haredim in America have never embraced the value system of Haredim in Israel, at least not until recently. Some went to college, some didn’t (there are even online colleges today for which you almost never need to leave home) – but all knew they would have to support families someday, and not through starting chesed organizations. An educational system that produces bnai Torah, good citizens (I’ll add – Ahavat Yisrael of all types, Ahavat Eretz Yisrael, and a willingness to fight for it as Haredim did in 1948) who can support themselves and help others would be embraced by all, even the secular. No one intends to produce violent, depraved, backwards, drug-addled, parasitic, drunken miscreants. Not all secular schools produce the latter, like not all haredi schools produce the former. That’s reality.
E – How about the families that you so revile where the husband is learning in Kollel? Let’s check a few facts here. The government used to help with $200 a month; Lapid and Bennet cut it to almost nothing!  The average hareidi family has about 8 children. We pay 18% vat tax on all we consume. Do you really think these families live on Government handouts? In these families the wives are all working (did you assume they were home redesigning their kitchens, eating bon-bons, shopping at our equivalent of the Short Hills mall or Nordstroms and filing their nails?). Do you have a similar problem when one of your secular friends has a wife who works and the husband stays home? I never heard anyone ever complain about that concept. So why is it that a family that is willing to forego all the pleasures of the olam ha-gashmi to pursue a self-sacrificing spiritually oriented existence voluntarily, supported in dignity by a working wife who believes in the primacy of Torah study be so reviled by you?
SP – I don’t revile anyone! Chas Veshalom! I love all Jews. But I still fail to see why the government – someone else’s tax dollars – is obligated to support someone in kollel. Find a Zevulun, a private benefactor. Similarly, I fail to see why the government – someone else’s tax dollars – would be obligated to support a talented artist, poet or basketball player. Is it the same? Of course not, based on my value system. But the Tel Avivian who has not yet been attracted to Torah has a different value system. Don’t tell me – tell him why he has to pay for yours.
    Better question: how many extra hours should my children in Israel work every week in order to support those who wish to learn full-time? And what if they would rather use those extra hours to learn Torah themselves? Why is that option foreclosed?
    I also have no secular friends, not that I’m proud of that! Then again, I don’t get out much. But I do think it is troubling if a wife works to support her husband and the family. Ultimately, as we know from our world, it causes real shalom bayit issues. But I don’t judge. If it works for them, it’s fine with me. In fact, the only cases I know of secular families in which the wife works and the husband doesn’t (the Mr. Mom dynamic) is where the husband has temporarily lost his job or is incapable of working. But if a Haredi family chooses that – tavo aleihem bracha – but just don’t expect the rest of society to subsidize it.
E – With large families the Hareidim are massive spenders on consumption and investment in Israel.  Ask Osem or Pampers or Simalec. Or anyone in the world of real estate and contruction. As consumers we give back a multiple of what we “take”.
SP – I’m not sure your statistics are accurate. But this is: EVERYBODY pays VAT, everybody pays taxes, and everyone consumes. They just make different consumption choices. And I must be missing something: if Haredim are such massive spenders on consumption, real estate, etc., why is a cut in school milk money so devastating? Ha’ikar chaser min hasefer – something essential is missing from your argument.
E – All this is without any reference to the spiritual value of what we contribute to our society – which as a rabbi and learner I hope you might at least modestly appreciate……אפקורוס כגון מאן אמר רי כגון הני דאמר מאי אהנו לן רבנן לדידהו קרו לדידהו תנו אל אביי האי מגלה פנים בתורה נמי הוא שכתוב אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי
As far as the Rambam, please see the attached. There are almost 30 poskim listed who disagree with the Rambam, including the Mechaber in three places.  In addition, we can probably agree that the Brisker Ruv’s son, R’ Moshe’s son and R’ Aharon’s grandson know a thing or two about the Rambam  – yet they attended.
Like you, I grew up with Zionism uber alas. But we did not hate the Haredim . I told a friend of Bennett’s ( to paraphrase Golda Meir) that I can forgive him for stealing our money, starving the avreichim, and supporting legislation to jail our kids … but I can’t forgive him for causing me to hate him and causing you to hate me.
SP – I appreciate everyone’s Talmud Torah. I just don’t genuflect before the altar of those who insist that Haredi Talmud Torah is superior, nor to those who think their Ahavat Yisrael is superior. Every person – groups – has strengths and weaknesses.
    One of the bigger mistakes of the Haredi world is projecting the sense that their Judaism is more authentic than everyone else’s and therefore deserves the support of others. It is not. The Haredi world has strengths and weaknesses like any other group. Indeed, there are many things that the Haredi world can teach other Torah Jews and many things that the Haredi world needs to learn from other Torah Jews. But the Haredi world is trying to recreate something that never existed, and thus has run into problems.
     And – whatever you, I or others might say – the Rambam is still the Rambam. People do disagree with the Rambam, but they haven’t refuted his basic idea, which has turned out to be spot on:Kava me’or hadat. People have lost respect for the Torah lifestyle because of the Haredi estrangement from general society, not grown in respect. And, obviously, there are many Rabbanim who have an interest in keeping the status quo, or fear a public dissent from it.
    But, there was a time when Haredim understood this as well. In last Friday’s Jerusalem Post, Rabbi Stewart Weiss, whose son Ari hy”d fell in battle while protecting Jewish life, including this observation from post-1948:      “Indeed, no less a figure than the late Grand Rebbe of Gur – a Chassidic leader far ahead of his time – appealed to the yeshiva world to break down the wall of separation and allow yeshiva students to do their fair share in “giving back” to the nation. If they did not, he warned presciently, they would eventually provoke major animosity and resentment from the general public, resulting in a terrible Chillul Hashem, desecration of God’s name. Tragically, the Rebbe’s plea was rejected, the number of yeshiva exemptions grew exponentially, and the problem was left to simmer and boil. Now, the polarization and hatred it has created has divided our nation and been laid bare for all to see.
   I tell you that it is critical not to hate. I don’t hate Haredim at all, although I do feel sorry for many who – as they have told me – feel trapped. And you should not hate anyone, r”l, especially Naphtali Bennett. I have met him several times, he even has some good Teaneck roots. He is a wonderful person, very dedicated to Klal Yisrael. He really believes he is helping Haredim (I think he is right) – not just with the army but with entering the work force. He knows – you know – the present economics are unsustainable. The people who were paying for it no longer want to pay for it, secular and religious. And you know as well that permanent exemptions from army service or employment are also not sustainable. That is the society in which you live. Do not forget that all this came about because the High Court ruled that the current system was inequitable and therefore unlawful. Even the present Shaked Bill which Haredim so revile might not pass muster! But the status quo could not go on much longer, as the Gerrer Rebbe anticipated.
E – In the world of Israeli kiruv (just like the global phenomenon) there’s an amazing reality: virtually all who become frum — and there are well over 100k — become chareidim (of one form or another). They all grew up interacting with the datei Leumi, yet when push comes to shove, that’s not the lifestyle and community they choose. How odd for such a highly educated and unbiased (other than the extreme anti-Haredi bias they are raised with) to choose such a different way of life (one that will surely bring them no prestige or power or connections). How strange that they choose to join what you view as a cult of takers and uncaring, non-contributing families and individuals. Somehow the appeal of authentic and committed Torah and Yiddishkeit weighs more than the alternative.
The official prayer for the army? We love the soldiers and pray for them every day. In times of stress and war our shuls are full of people davening and saying Tehillim and personal prayers. We also cry when they fall, and Hatzola and unfortunately Zaka are there to pick them up! We don’t need the nusach of the chief Rabbi; we have Chazal אחינו כל בית ישראל……
With love,
SP- I think you are right about the kiruv statistics (not in our part of the world, of course). That is because the cloistered life poses fewer challenges, and I can see why a baal teshuva would want to sever any connection with his prior life even if not all do. But the balanced life appeals to others – not violations of halacha, r’l, but just a comfort level interacting with the rest of society.
   Your last paragraph is the most troubling, because in your entire response, you neglected to address one key point: the rejection of army service. That is bad enough – haacheichem tavou lamilchama v’atem teshvu po? – but the reluctance to say the accepted tefila for Tzahal wins no friends in the dati-leumi community. Must you be different just to be different? Are you still fighting Herzl? Is tefila really a substitute for actual participation in national defense or national service?
  If so, perhaps then you can relate to this analogy: the dati leumi community (we’ll try to get the seculars involved as well) will offer heartfelt tefilot in our own way and of our own composition for the material success of the Haredim. You just won’t get any money from the government and the society you so disdain. That would be too practical.
With blessings for continued success, your friend who loves, values and respects you,
 Steven Pruzansky

Wednesday, March 19, 2014

The Past and the Present

Rabbi Berel Wein
Another Winner from Rabbi Berel Wein:

I received a great deal of comment about my last week’s article on the mental and social regression of a large section if Israeli society. Most of the comments were neither complimentary nor critical but were rather requests for more specifics about the need for change in the mindset of much of Orthodox Jewry here in Israel and in the Diaspora as well.

Still under the influence of Purim and therefore perhaps a little too foolhardy, I will attempt to explain my position more specifically in this article. I think that we can all agree that the two main events in the Jewish world of the past century were the Holocaust and the establishment of the State of Israel. These two cataclysmic events changed the present Jewish society radically if not even permanently. Yet much of Orthodoxy inexplicably ignores these two events as though they never happened.

They occupy no space or time in many Orthodox schools and days of commemoration of these events are absent on school calendars. Instead there is a mindset that hunkers back to an idyllic Eastern European world of fantasy that is portrayed falsely in fictional stories, hagiographic biographies and omissions of uncomfortable facts and doctored photographs – to a world that never was

An entire talented and vital society is doomed to live in the imagined past and disregard present realities. And if the view of the present is unfortunately shaped by historical and social disconnect and denial then certainly the longer and equally vitally important view of the future will be distorted and skewed. Sooner or later, reality must sink in and when it does the pain, anger and frustration over past distortions and failures will become very difficult to bear.

The great struggle of most of Orthodoxy in the nineteenth and early twentieth centuries against Zionism influenced all Orthodox thought and behavior. As late as 1937, with German Jewry already prostrate before Hitler's madness and Germany already threatening Poland, the mainstream Orthodox rabbinate in Poland publicly objected to the formation of a Jewish state in the Land of Israel on the grounds that the heads of that state would undoubtedly be secular if not even anti-religious.

They were correct in that assessment but, since the Holocaust was then an unimaginable event in their worldview, they continued in their opposition to Jews leaving Poland to settle either in the United States or in Israel. Because of this past mindset, the Holocaust is more unsettling – theologically, at least – to Orthodoxy, then perhaps to any other group in the Jewish world.

Much of Orthodoxy chooses to ignore the issue or to contrive very lame excuses and causes for this catastrophe. In my opinion, there is no human answer to the event itself but the event cannot be ignored. One of the consequences of confronting it is naturally an admission that great and holy men can be wrong in their assessment of current events and future occurrences. Much of Orthodoxy is so hagiographic about its present and past leaders that it cannot bring itself to admit that. As such, the past cannot truly help to assess the present. A false past is almost as dangerous as having no past at all.

Dealing with the State of Israel is an even more vexing issue for much of Orthodoxy. The creation of the Jewish state, mainly by secular and nonobservant Jews, and by political and military means was not part of the traditional Jewish view of how the Land of Israel would again fall under Jewish rule.

Since it occurred in the “wrong” way and was being led by the “wrong” people it again shook the mindset of much of Orthodoxy. One of the great and holy leaders of Orthodox society in Israel stated in 1950 that the state could not last more than fifteen years. Well, it is obvious that in that assessment he was mistaken. But again it is too painful to admit that he was mistaken and therefore the whole attitude of much of the Orthodox world is one of denial of the present fact that the state exists, prospers and is the largest supporter of Torah and Jewish traditional religious lifestyle in the world.

It is again too painful to admit that our past mindset regarding the State of Israel is no longer relevant. As long as large sections of Orthodoxy continue to live in an imaginary past and denies the realities of the present, such issues as army or national service, core curriculums of essential general knowledge for all religious schools, entering the workforce and decreasing the debilitating poverty and dysfunction of so many families, will never be able to be addressed properly.

The solutions are difficult and they cannot be dictated or legislated no matter how popular such steps may appear to be. But the change of mindset to the present must certainly and eventually occur. The Jewish people have always been up to this task and I am confident that we will be able to do so now as well.

Monday, March 17, 2014

An Exchange

Rabbi Steven Pruzansky
I do not always agree with Rabbi Steven Pruzansky. In fact some of the things he’s said I have strongly disagreed with.  As the rabbi of a Modern Orthodox Shul, he nevertheless tends to sound very Charedi on various issues. That tends to get him accolades from the right. And that makes what he says here much more meaningful. On this issue, he has got it exactly right. I publish his blog post here – in full. It is somewhat longer than my usual posts. But it is definitely worth reading. It follows. 

Earlier this week, I was contacted by an old friend who now lives in Israel, part of the Chareidi world. He sent me his thoughts, and I responded, and the exchange is reproduced below, with minor editing. I have deleted the friend’s name.   –RSP

6 Adar II 5774, March 8, 2014

Dear Steven,

Ahead of the mass gathering of Torah true Jewry scheduled to take place tomorrow in Manhattan, I’m reaching out to you, our brothers in America, to share with you the sad truth: here, in the State of Israel, 

Torah Jewry is subject to religious persecution.

To classify Torah students as “criminals,” subject to imprisonment, is only the latest and most absurd of anti-chareidi laws enacted recently by the government. In addition, they have  drastically cut education and welfare budgets, aiming to choke our yeshivos and schools, and even our individual religious freedoms, so prized by Americans and citizens of democracies worldwide.

Under the deceptive mantra of ‘sharing the burden’ the government is responsible for a wave of unprecedented incitement against chareidim, thereby splitting the nation. It is no secret that the objective of conscripting Torah scholars is a thinly disguised attempt at social engineering.

Is it conceivable that a Jewish government in Israel is trying to prevent its citizens from living Torah-true lives in the tradition that their ancestors for generations were moser nefesh for?

As you prepare to gather to offer heartfelt tefillos tomorrow, please remember that the train of persecution of lomdei Torah has already left the station and that there is no doubt that it is more difficult to stop a train that is already moving than to prevent it from leaving. But we must not despair and have to try to raise the alert, and to make all possible efforts to change things, before the train picks up speed. Because the route this train is heading towards leads directly to the abyss.

We know that the heart of Torah-true American Jewry beats together with its brethren in Eretz Yisrael, and senses that the danger to Torah observance in the Holy Land is a danger to the entire Jewish world. We believe that you recognize that learning and living Torah in Eretz Yisrael in holiness and purity is the basis for the existence of Torah true Yiddishkeit in Eretz Yisrael and in the Diaspora.

And therefore, grasp onto the craft of our fathers, and plead to Hashem that He protect and send salvation to all those who seek His yeshuos, so that shomrei Torah and lomdei Torah throughout will be able to continue to draw upon the eitz chaim, the tree of life, of the Torah world in Eretz Yisroel, that sustains us all.

(Name deleted)
Your brother in Eretz Yisrael

Dear ———:

It is great to hear from you and I hope you and the family are well, but I must part company with you on this issue, and I will not be participating in the rally today. In fact, I denounced it yesterday – even noted (based on a Midrash at the beginning of Vayikra) that there is such a concept of a “Talmid chacham she-ein bo da’at.”   Here is why:

Chareidim make a mistake in thinking that only the Lapid-led diehard seculars have a growing contempt for them. The dati-leumi community is also increasingly hostile, because they sense – to me, accurately – that the Chareidi community is causing hatred for Torah. It is impossible to explain to – take, for one example – my nephew, who learned in Hesder and completed his army service, why his Talmud Torah is somehow inferior to that of Chareidim. It is not. Perhaps his Talmud Torah is the same, but the Charedi world’s “Nosei b’ol im chaveiro” is completely absent. That deficiency in Ahavat Yisrael is glaring, noticed and the reason why the society at large no longer tolerates it.

It is unconscionable that there exists in the Chareidi world this idea that work and army service are beneath them, and that the rest of society which they hold in contempt must work and pay higher taxes in order to support them in order that they should sit and learn. I too would love to sit and learn, and have someone support me, but that is not the system that Hashem set up. Odd, indeed, that the Rambam’s clear statement (Hilchot Talmud Torah 3:10-11) is ignored, if it is even taught. But when he speaks of “kavah me’or hadat,” that is exactly what has happened, and solely because the Chareidi world has not fully embraced the Torah. 

That construct of the Chareidi world as practiced today is unprecedented in Jewish history.

The Chareidi lifestyle as currently constituted is unsustainable. Everyone knows it, even their gedolim know it – but many are afraid to speak the truth for fear of physical attacks or peer reproach. They are literally trapped in a different era, using the language of Czarist Russia, Antiochus and Purim to describe a government that is the biggest financial supporter of Torah in the world. That is not leadership. I fully endorse the notion of a Yissachar-Zevulun relationship for as long as the parties agree, but no Yissachar has the right to force someone else – the whole society? – to be a Zevulun. That is simply not part of the Torah system.

What is wrong with all Jews participating in national defense? Or, if for whatever reason Chareidim feel they cannot, what is wrong with even Chareidim doing national service – helping out in nursing homes, teaching Torah in deprived communities, even doing chesed work for a year or two? That is known as giving back to society. One can’t only take; one must give as well. Certainly, as Rav Dessler emphasized repeatedly, giving – not taking – is the essence of the righteous person. When I learned in Israel, I thought it quite natural to participate in the national defense. I didn’t necessarily enjoy – at the time – the loss of sleep because of overnight patrols, but I am happy I did it, and only benefited from it, even in terms of Talmud Torah. How can Zaka take time off from learning to pick up the pieces, r”l, after a terrorist attack? Why can’t the same people work to thwart the terrorist attack in the first place?

Indeed, the army doesn’t really need Chareidi service as much as the Chareidim – for halachic and moral reasons – need it for themselves. But army service is mainly a portal into the work force, and that is key. The rate of employment in the Israeli Chareidi community is simply too low. The work force participation rate of adult males in Bnei Brak, Betar Illit, Kiryat Sefer, etc., is scandalous. Perhaps that is the true “war on Torah,” because the impression given that one cannot be a Torah Jew and a Talmid Chacham – and work and support one’s family – is an outrageous canard. All the Tannaim and Amoraim worked for a living. The greatest of our people – Avraham, Moshe, Yehoshua, David, etc. – all went to war when necessary. The Torah exempts four classes of people from battle: the scholar is not one of the exemptions, for Jewish wars especially require the participation of Talmidei Chachamim.

I am inclined to agree with Rav Rakeffet of Yerushalayim: “someone who thinks that he will not be a Gaon if he serves for a short time in the military will not be a Gaon in any event.” But it is unconscionable to expect the rest of society to support a lifestyle that is alien to them, and frankly, alien to Torah. Why would a “secular” Jew be attracted to a “Torah” lifestyle that purports to demand estrangement from the general society, a cloistered abode, a rejection of general knowledge, an inability to function in the presence of women, a disdain for gainful employment and self-support, etc.? It doesn’t seem very attractive, except for one who wants to escape from the world.

I don’t believe that Chareidim should be imprisoned for refusal to serve, nor that it will ever happen.  But, I note half in jest, what if it did? One can learn Torah full-time anywhere, even in prison. In fact, prison is ideal. Rav Meir Kahane hy”d wrote a 500-page sefer while he was in prison.  Every Israeli prison has a fully-stocked Bet Midrash, there are regular minyanim, Magidei Shiurim come every day, the food is mehadrin, there are no women present, no distractions at all. There are regular furloughs for Yamim Tovim. The government can support them anywhere. It’s just a change in venue. I don’t underestimate the hardships of prison life, but the Israeli jail is not the Gulag to which Jews were sent for learning Torah.

That they don’t proudly embrace the consequences of defiance means there is another factor at work: as you write, there are people who perceive the actions of the government as “social engineering” designed to “prevent Chareidim from living Torah-true lives.” I don’t believe that, and the extent to which the Charedi world has alienated natural supporters and lovers of Torah should be worrisome to them. But anyone who does believe that should not insist that the government subsidize that lifestyle. I personally oppose incarceration or criminal penalties, but I also would grant no government benefits at all to people who refuse to perform any type of national service. The Chareidi educational system is also in disarray; I do not see why the government should support any school system that does not educate its students in a way that will enable them to function in society. Is that really a “Torah-true” life? I think not.

One last point, which goes to the heart of this: I have never heard of a Chareidi shul where the tefila for Tzahal is recited. Forget the tefila for the medina – but why wouldn’t they say the tefila for Tzahal? I have asked this question many times to Chareidi acquaintances, and mostly been met with stunned silence and occasionally with a muffled “the Rebbe…the Rosh Yeshiva… has never told us to say it.” It is simply inexplicable, a lack of derech eretz, hakarat hatov, and common sense.

What a Kiddush Hashem it would be if the Charedi leadership announced today that, it still rejects conscription, but henceforth it will daven for Tzahal every week! That would go a long way to easing tensions, perhaps not with Yair Lapid and his cohorts but with the Dati-Leumi Torah community that you are rapidly losing.

I love all Torah Jews and I hate all distortions of Torah. The Chareidi Torah world has so much to offer, and I refuse to accept this prevailing notion that they need to treated like handicapped children with special needs, that they are unable to live and interact with normal people. I reject that. I will treat them like precious Jews but like adults: those who are poreish min hatzibur should not be shocked or disheartened when the tzibur is in turn poreish from them.  The Chareidi world, on some level, perceives itself as a self-contained community that can insulate itself from the greater society which it holds (at least in some aspects, understandably) in contempt. But then don’t be surprised when that same society – which feels the contempt – then decides it no longer wishes to subsidize or indulge that community.

With friendship, all blessings and wishes for nachat v’chul tuv,

Steven Pruzansky
Your Brother in America