Author Archives: Rabbi

“Half-Shabbos”

The Jewish world was briefly aflutter again with the recent exposure of what some of our youth have termed “half-Shabbos.” It is a more “casual” observance of Shabbat, involving the adherence to most Shabbat laws but not all. Teens being teens (and today’s teens have lost the capacity to talk using their mouths and actual words), some will text each other on Shabbat, texting being the most prevalent form of communication, or otherwise access the internet.

I received “honorable mention” in the initial article on this imbroglio in a secular Jewish tabloid having written on the subject of “Orthopraxy:” “Children will text each other in stealth. Their divine service is external; if no human being sees them, it is as if it hasn’t happened.” Of course, I wrote this in March 2010, which is more than 15 months ago, so it is not exactly a new phenomenon. Nor did I write with any first-hand knowledge of the matter. I had only heard such reports, did not know how widespread it was, and spoke about it (then) to our teenagers in shul. Many indicated they had heard of it also; none confessed to doing it him/herself.

As is typical, the response to the article was sheer panic, eliciting the “where did we go wrong?” mantra, the “how could they – don’t they know how expensive Yeshiva education is?” trope, and the frequent lament of the failures of Modern Orthodoxy, etc.

I was a little more sanguine about the matter when it was publicized several weeks ago, perhaps because I addressed it long ago, but also because I think the issue is not necessarily rebellion (in some cases, it probably is) but primarily ignorance. And ignorance is easier to deal with than rebellion. Some perspective is in order, because, as always, the anecdotes are worse than the data. The data show that less approximately 17% of students who attend a Modern Orthodox high school are not fully observing Shabbat. Sad but true, until we ascertain how many do not come from observant homes? Answer: roughly 10%. Many of these teenagers may be simply embracing their parents’ level of observance. And of those who do come from Orthodox homes, what is the parents’ level of observance – not in public but in private – behind closed doors, where there might be a television, a radio, a computer, or an I-phone that do not always remain shut on Shabbat. Nor is this problem limited to the “Modern Orthodox” community.

There are many parents who observe “half-Shabbos” as well – as if Shabbat ends after shul and one can then don casual dress (Dockers and sneakers) and engage in activities that, if not outright Torah prohibitions, are certainly uvdin d’chol – weekday matters. But the way we walk, talk, dress and act on Shabbat has to be different – for all of Shabbat, not just half of it. And, for sure, parents who come late to shul and converse during the davening do not increase their child’s respect for tefila or the Bet Knesset by any measure.

So what are we talking about ? In some cases, children who don’t learn from their parents, and in other cases, children who learn too well from their parents. And we will never know in any individual case. What we do know is that the Gemara says (Nida 31a) that there are three partners, three contributors, to every human being – father and mother provide the physical components and G-d provides the soul and the spirit (life force). Every thing that follows is a consequence of what the parents invest in their children. Too often, we expect our children to be miniature reflections of ourselves, and embrace our looks, personalities, world-views, religiosity and behavior. Sometimes they do, and sometimes they don’t. But parents cannot bequeath their religious level to their children – as in a common refrain: “just be like me, not more frum, not less frum. Be like me!” Life is not that simple.

What is sometimes missing from Torah education – both school and home? The internal experience that cannot be taught but only absorbed. The Gemara says (Brachot 7b) in relation to the study of Torah from a teacher that attending to one’s teacher is more important than learning from him; developing a personal relationship has a greater impact than the book knowledge one will acquire. We seem to know that, but we forget it, and we don’t implement it as often as we should. We can learn a lot from books – and we do – but we learn more from people.

We have cultivated a climate where our focus is – on the highest level – finding out what to do, as if all of Torah is just a “how-to” booklet or a “how-not-to” manual – how not eat treif, how not to desecrate Shabbos, “how to appear to be davening,” “how to hold a lulav, etc. We are great at transmitting the external experience of Torah, but not as proficient at conveying the internal experience – but without the internal experience, the externals begin to unravel, until people choose what works for them (and for as long as it works for them) and reject what doesn’t work for them. We cannot long transmit an observance of mitzvot that is technically proficient but is lifeless, and does not animate the soul.

That internal experience cannot be adequately or accurately spelled out in a lesson plan, nor can it be obtained from a book, but only through prolonged exposure to a qualified Torah teacher – and especially through parents. And parents transmit this not through doing or saying anything particular but through a lifetime of observance and commitment.

Certainly, it still surprises me that yeshivot do not emphasize the fundamentals of Judaism. When I spoke to our teens about these matters, I sensed that few knew the philosophical underpinnings of the laws of Shabbat; hence the conclusion: “if I communicate through speech or through texting, what’s the difference?” There is a huge difference, as on Shabbat we commemorate G-d’s creation of the universe by abstaining from any technologically creative acts ourselves. To unlock the riddle is to give meaning to the entire structure.

But it is far easier to obsess on externals and superficial matters, which has become the bane of Jewish life. Too many people look the same – wear the same outfits – as if there is an official uniform of the male Jew beyond tzitzit and kippa. We learn the reality to our chagrin. We can wear the costume of the frum, but that is not the same as being frum. Even psychos, murderers and thieves can wear the costume of the frum.

     Undoubtedly some teens are just rebelling, as teens are wont to do, but statistics – anecdotes and data – inform the extent of our successes and not just the occasional failure. We are mostly successful in transmitting the mesora to the next generation. We mourn every failure, to be sure, but even someone who knows how to swim can still drown. Nevertheless, we still teach our children to swim. But we must teach them Torah in a way that reflects the depth and substance of Torah, in a way that shapes their inner world and does not merely control their external conduct, and in a way that enables them to enjoy, benefit and see the beauty of G-d’s word.

     Yehoshua was selected as Moshe’ successor because he absorbed the personality of his master, served him faithfully, and related to Moshe’s outer and inner worlds. If we want our children to fully embrace the Torah, we have to provide them both with the internals and externals of Torah – the sounds and the earthquakes of Torah, but also the thin, small voice that shapes our inner world and heralds the presence of G-d in our lives.

The Porous Ceiling

    When is a ceiling not a ceiling ? When it’s the debt ceiling and so the sky’s the limit.

     By never submitting a meaningful budget and waiting until just before the default deadline to demand action on the debt ceiling, President Obama has very cleverly maneuvered the Republicans into violating the party’s reason for
existence – at least, in theory – fiscal sanity. He is insisting that Republicans increase taxes as part of any deficit-reduction plan. True, Republicans historically have been as guilty as Democrats in running up deficits (except for the Gingrich-led Congress in the late 1990s), but Obama’s infamous recklessness has led to the current imbroglio.

   How reckless ? The smallest Bush II deficit (until the fiscal year that followed his presidency that included the rash bailout) was in the $400 billion range, nothing to boast about, but commensurate with a typical debt to GDP ratio. But Obama’s deficits are literally off the charts – averaging $1.3 trillion per year. In his (almost) three years, Obama’s deficits are roughly equivalent to those of all
previous presidents combined. It is rank irresponsibility raised to an exponential power. And he is doing it for a good reason.

     Some may remember that Obama was criticized during the 2008 campaign for praising President Reagan as a transformational president. It is not that he agreed with Reagan’s policies, but rather he perceived that Reagan had re-shaped governance in America – and Obama has aspired to do the same. Reagan transformed government by “starving the beast,” by slashing taxes and non-defense spending so that government programs would diminish and ultimately dry up for lack of funding. It was a revolution – revenues increased as a result of lower tax rates and non-defense spending was dramatically cut. This paved the way for the reversal of the welfare state, culminating in the great changes to welfare in the 1990s under President Clinton.

   Obama is the anti-Reagan, in the sense that he wants to enlarge and enshrine the role of government in almost every aspect of life. Obama’s theory is that an entitlement once implanted cannot easily be uprooted. Obama’s spending – in the trillions – has created millions of dependents on government largesse, such that the only realistic option, as he sees it, is to continue spending and supporting his many wards. He has endeavored to make tens of millions of people utterly dependent on government for jobs, health care, retirement, food, welfare, energy, education, etc. His contempt for private business is such that the wealthy that create jobs are demonized, investment has petered out, energy exploration has about ceased, employment has stagnated, productivity has plummeted, and consumer confidence is lower than ever. It is quite a record.

     Obama can blame Bush, as churlish and childish as that is, but he has not begun to address the feasibility of the United States borrowing forty cents of every dollar spent by his government. It is already unsustainable – either the currency has to be inflated or the government has to default. The howls from official Washington as to the nation’s fate if the debt ceiling is not raised before August 2 are both ironic and vapid: an economy that needs to borrow 40% of its revenue to meet its obligations has already collapsed; it is just awaiting the official day of reckoning.

    This is readily understandable to anyone with the slightest comprehension of home economics – meaning, almost everyone. A family that annually earns $60,000 but spends $100,000 cannot long endure their fiscal position. Something has to give –income has to be raised, spending has to be reduced, or default (personal bankruptcy) ensues. The average family cannot resort to the fiction of “raising their debt limit.” Their limit is what they can rationally afford. But government operates on different premises (even in a different universe), and the levers of government have too long been used by those (i.e., politicians) who see their primary role as taking money from one group of people and handing it over to another group of people. It is a bi-partisan disgrace that Obama has perfected. He might even win re-election, Heaven forefend, because he has created an entire class of people – recipients of government money (or said another way, people given money that others worked for) who now constitute a majority of the nation. That’s right – more than half the society receives some form of money from the government, and they will undoubtedly vote for the candidate who promises to keep OPM’s money flowing towards them by seizing it from the productive and the successful. That is scandalous.

    Note how the ruling class is petrified by the prospect of the debt ceiling not being raised. The fear-mongering has naturally evolved into outright lies – that government will default on August 3, the bond market will collapse, the world economy will collapse, etc. But the government will take in $172 billion in August – so the debt service of $29 billion can easily be paid, Social Security and Medicare in the amount of $70 billion can easily be paid, and even funding the military can continue. Vital services will continue. But faced with the prospect of living within our means, government has to do what every family has to do: prioritize its spending. So, quickly, eliminate funding for public broadcasting and the arts, close down the Departments of Energy, Commerce, Agriculture, Education, HHS and Interior (and see who notices), impound congressional and executive branch salaries (their mismanagement does not warrant what they are being paid anyway), end that August staple – Congressional trips abroad, and cease the funding of the myriad research projects that are unnecessary boondoggles. Prioritize !  Whatever cannot be afforded should not be spent with borrowed money. Perhaps the bond markets will respond favorably to fiscal sanity and stability, and perhaps the “experts” who predict doom are as wrong about this as they have been about the other fiscal crises of the last decade. Yes – keep the national parks and museums open. In any event, they generate revenue and can pay for themselves, and they always become the only symbol of personal hardship to the citizen so the vampires in DC can continue to suction their life blood from the people.

    The rebellion brewing in American is a real one, and the Tea Party just scratches the surface. Obama and his minions have made America into a nation of invalids, whiners, children, and schemers, all hogs at the national trough, all dependent on Big Government for their every need and want. And they see the role of government as wealth re-distribution; hence the disgust for the “rich” who don’t pay their “fair share” in taxes. But the peril of democracy is that 51% of the population can vote to commandeer the income of the other 49% – legally – and that is the election that is before us.

    Well, what is “fair”? The Democrats focus on one aspect of taxation – federal income tax – where in fact less than 10% of the population generates 90% of the revenue. But, we should broaden our analysis. I did a little calculation – as should you. If we add together federal income taxes, state income taxes, Social Security and Medicare payroll deductions, real property taxes, sales taxes, gasoline taxes ($.14 per gallon in New Jersey, a bargain compared to New York’s $.50 per gallon) and miscellaneous other taxes, I am likely paying more than 60% of every dollar earned to the government. Is it “fair” to have government confiscate roughly 2/3 of my income? When what we have confiscated exceeds what we keep from the fruit of our labor, we have crossed the line from citizen to slave. The colonists rebelled against Britain when the tax rate reached 20%; Yosef in Egypt lost the favor of the Egyptian population when he imposed a 20% tax on their crops. The American welfare state has tripled that snatch, and Obama’s drive to transform the United States into a European, socialist, cradle-to-grave entitlement society (yes, as his father dreamed) is proceeding apace.

    If the Republicans cave in and agree to raise taxes, not only will Obama win re-election but the Republican Party also would have proven themselves – again – to be craven, purposeless “tax collectors for the welfare state,” and would no longer have any reason to exist. They do not control the levers of government, but they do have veto power over any action. Obama thinks he has the Republicans at the brink – but in fact the precipice goes both ways. The government this year will spend $3.6 billion and take in only $2.4 billion. That cannot endure. The spending from the year of the vaunted “stimulus” (really just money paid out to keep union employees, Democrat voters all, paid) has not diminished measurably. It is as if that bloated figure became the new baseline. If every dollar was seized from every billionaire in American, it would not run the government for more than a month.

   The pressure will be intense to return to business as usual, and the invective heaped already on Eric Cantor has been vociferous and scurrilous. But he and his colleagues, if they hold firm, will reap the rewards of pulling the US back from the brink of financial ruin. Short-term pain will reap long-term gain, and the American dream can be reborn again.

Piety and Dysfunction

     What was most striking about the reaction to last week’s piece on dating, published in the Jewish Press, was not just the chord that it struck with so many people about the miseries of the contemporary dating scene or the incapacities of many men to embrace adulthood but especially the criticism that was rooted in the prevalence of promiscuity in modern life and the methods of preventing its encroachment in our world. As many readers stressed, even casual and public interactions are unavoidable inducements to randy and sinful behavior. Strange as it sounds, the objections challenge – or at least, invert – a statement of Chazal.

    The Gemara (Bava Batra 165a) says, in the name of Rav, that certain sins are hardy perennials that are difficult to suppress: “Most [people are guilty] of theft, a minority of promiscuity, and everyone of slanderous speech,” which the Gemara soon qualifies to mean the “dust of lashon hara” – indirect, disparaging
speech but not overt gossip. (It is safe to say that these days few roll only in the dust of lashon hara.) But what of the Gemara’s assertion that “mi’ut ba’arayot” – only a minority are guilty of sexual misconduct? The overheated rhetoric that came my way seemed to imply – strike that, it was stated explicitly and quite stridently – that if young men and women simply talk to each other, even in public and even in controlled settings, that sin is inevitable for all but the most unresponsive and lifeless among them. How can that be, if the Gemara perceives only a minority as succumbing to these sins?

    Conversely, since the more prevalent danger is theft, why do we not embrace the same restrictions in this area that are suggested in the dating context? Rashbam notes that people are prone, especially in business, to allow themselves leniencies that increase their own profits at the expense of others (known in today’s parlance as shtick). Recall that Rav Yisrael Salanter said famously that just as there is a prohibition to seclude oneself with another’s wife (yichud),
so too there should be a prohibition to seclude oneself with someone else’s money. Reb Yisrael was undoubtedly correct, as always, that the temptation of illicit money exceeds that of lewdness, and yet we have not incorporated the same restrictions: we don’t require two people to work a cash register in a Jewish store, we are not admonished not to enter stores alone lest we shoplift or
remain alone in someone’s living room in the presence of his I-Pod or other desirable devices, nor do we require that young people with uncontrollable lusts for money and no legitimate means of earning it just avoid any contact with it.
Perhaps we should – but we don’t, because erecting limitless fences around sin
does not build character or develop reverence for Heaven. What is does is leave
a person incapable of exercising any self-control the moment one of those
fences collapses.

    Indeed, Chazal did establish one fence regarding relations between unmarried people – the prohibition of seclusion that was decreed by the Sanhedrin of King David in the wake of the Amnon-Tamar episode. Consequently, it is surely forbidden for unmarried people to seclude themselves. But how then is another fence built around the initial fence – a decree added to a decree – that would prohibit even public interactions? Is the world so much different today than it was 50, 100, 500, 1000 or 3000 years ago?

    Yes and no. The world is different in terms of the dissemination of bawdy material and the tawdry imagery that inundates our senses. Modern means of communication has eased transmission of both the holy and the profane. Our eyes and our souls are always at risk whenever we venture out into the world, and even when sometimes we sit at home or in front of a computer. But human nature is the same, and we delude ourselves into thinking that, somehow, today’s young people are more concupiscent than people in ancient, medieval or pre-modern times. That is simply false. People are people and human nature is human nature. (Even the display of raunchy material is nothing new. Visit any art museum – I was at the Louvre in Paris last week – and one realizes that medieval art was almost exclusively either Christian-themed or naked women – and sometimes both, simultaneously. Of course, they called it art, like others term even more salacious material today. Either way, there is not much for a Jew to see. I developed a new appreciation to the genius of Monet, and even Morris Katz.) In the past, the public frowned on debauchery, but that does not mean that its incidence was any less frequent than today.

     Obviously, the Bible has many stories of misconduct between the sexes, and the Torah prohibitions reflect that one’s desires gravitate toward those areas. The Maharal himself was banished from Prague (after his first stint there) because the people resented his carping about one of their prevalent vices – adultery – and this in a community that numbered just several thousand Jews. There is nothing new under the sun. So, knowing what we know, how can Chazal say that just a “minority” are guilty of promiscuity? Would they say the same today? Would Rav amend his statement to read that, today, sadly, “all are guilty
of theft, lechery, and gossip” – in which case, what hope is there for any of
us?

     I conclude that Chazal were correct, and that only a minority of people are guilty of licentiousness. All people are subject to fantasies, even persistent ones, but most do not act upon them. Hirhur (fantasy) is part of the human condition; fleeting thoughts are impossible to inhibit and our obligation as strivers for perfection then becomes uprooting them, not dwelling on them, and becoming involved in some more gainful and productive pursuit. To think that we can eliminate unconscious thoughts reflects an ignorance of human nature, and
Chazal profoundly understood human nature. And to think that we can eliminate sin by supplementing the Torah’s and Chazal’s prohibitions with even more prohibitions is misguided. It simply drives sin underground – to which a
generation of Jews who hide televisions in their closets, or received deliveries of televisions in air-conditioner boxes, or who furtively sit over their computers surfing the internet without a life-preserver can undoubtedly attest. At the end of the day, there is no alternative to self-control, which is a function of reverence of Heaven.

     Human nature is human nature, and no community is immune from sin or devoid of sinners. The Jewish world – right, left, center, Modern, Haredi, yeshivish – has its share of miscreants, pedophiles, thieves, psychos, murderers, adulterers, degenerates, deviants, and those who would expose or cover up those sins and sinners, crimes and criminals. The comfort might be that our numbers are smaller relative to the general population in all these vices, and that lasciviousness is still perceived as aberrational conduct that is not or should not be tolerated in our midst and appropriately shocks us when it does occur. But to think further that there is one foolproof way that works for all – one way to avoid sin or temptation, one way to find a spouse, and one way to have a happy, fulfilling marriage – is delusional.

   There is something else that needs to be said, an outgrowth of some of the responses I received. Fear of sin is a virtue in Jewish life, in a way that it is simply not understood in the rest of the world. We should always be mindful that we can stumble at any time, and therefore always have a conscious awareness of G-d’s presence. But there is a fine line between piety and dysfunction that tends to get blurred. Reading recent accounts of families that segregate the sexes for meals – or families in which brothers-in-law and sisters-in-law do not converse for fear of the “next step” – crosses the line from excessive piety to palpable dysfunction. If we posit that Chazal are correct – and who among us would not? – that only a mi’ut ba’arayot – then we have to accept that self-control and self-discipline are sufficient to allow normal interactions and to restrain, even among the most lustful among us, improper conduct. If not – if one cannot walk the streets or converse or casually interact without harboring persistently impure or libidinous thoughts that coalesce with an uncontrollable urge to lunge at random females, that is dysfunctional, and such a person requires all the safeguards that we can conjure, and even some that we have not yet imagined. But normal people do not require that.

    The bottom line is that one who does not learn self-control before marriage will not learn it after marriage either, and invariably fall into that minority category that Chazal addressed. And one who cannot restrain his passions in any area of life – money or gossip included – will never learn to restrain it until he/she begins a process of teshuva, self-awareness, and discipline. That process is the true perfection of the soul that is a primary purpose of life itself, and
that process must always be informed by the recognition that the ways of Torah
are the “ways of pleasantness,” as well as normalcy.

Dating Self-Help

(This was originally published as an op-ed in the Jewish Press, on July 8, 2011.)

A recent piece posted on Matzav.com signed by “A Crying Bas Yisroel” chillingly lamented the plight of a young single woman, with fine personal qualities but without any family money or yichus, who sits forlornly waiting for her phone to ring with calls from shadchanim. Alas, the phone never rings, and for her, the shidduchsystem is an ongoing nightmare.

     Not coincidentally, but perhaps surprising to some, almost all the weddings I attended this past month were those of couples who had “long-term” relationships. They either met in high school or when high school age, or in Israel or their early college years, and almost all of them met on their own. They did not use shadchanim, but met the old-fashioned way: in healthy social settings where young men and women mingle naturally, without the pressure of “potential spouse” hovering over every encounter. That is not the norm in Jewish life these days, but perhaps it should be.
     That is not to say that the shidduch-system is failed, or failing, or broken. Too many people work too hard on setting up unmarrieds that it would be incorrect and insulting to say that it is broken. So it is not broken – but perhaps it should be a b’diavad (post facto) and not a l’chatchila (ab initio) system. L’chatchila, it would seem, Chazal emphasized that we should find our own mates. The Gemara (Kiddushin 2b) cites the pasuk “When a man takes a woman [in marriage]” and explains “darko shel ish l’chazer al ha-isha,” it is the way of men to pursue women [in marriage]. It is not the way of men, or shouldn’t be, to enlist a band of agents, intermediaries, and attorneys to do the work for them. By infantilizing and emasculating our males, we have complicated a process that should be simpler and made a joyous time into one of relentless anguish and hardship for many women.
    This is reminiscent of the life story of a pathetic man we recently encountered in the weekly Torah reading – Ohn ben Pelet. The Gemara  (Sanhedrin 109b) states that “ishto hitzilato”his wife saved him from the clutches of Korach. Ohn was an original co-conspirator who is not mentioned again after the first verse, because his wife explained to him the foolishness of his conduct (Ohn loses if Moshe wins and gains nothing if Korach prevails), prevented him from joining his fellow conspirators, and, as the Midrash adds, held onto his bed to prevent the ground from swallowing Ohn and then dragged him to Moshe to beg forgiveness. Ohn was a sad excuse of a man.
     Mrs. Ohn, in effect, saved her husband not only from Korach but also from himself. The problem with Ohn is that he perceived himself as an object, and not a subject or an actor. Ohn wasn’t a leader – he was a born follower, just an object for others to use, He just allowed himself to be yanked along by anyone – for evil and for good. He was just part of the crowd, the personification of the personality of weakness, dependence and self-abnegation. He took no responsibility for his own destiny.  An object is a tool of others; a subject is the master of his destiny. In the realm of dating and marriage, we are breeding Ohn’s by the thousands by freeing men from their obligation to pursue their potential spouses, and thereby relegating women to the dependent role of passively waiting to be the chosen one. Why do we do that, and is there a better option ?
    Some will argue that the shidduch system spares our children the pain of rejection – but part of life, and a huge part of parenting, is preparing our children for a world in which they will experience rejection at some point. That is called maturity.
     Others will argue, with greater cogency, that we prevent young men and women from sinning. Relationships that begin when couples are younger, or friendships that start outside the framework of parental supervision, can induce or lead to inappropriate behavior. That possibility is undoubtedly true, but can be rectified by applying a novel concept called “self-control,” which in any event is the hallmark of the Torah Jew. We do not tell people to avoid The Home Depot even if one wants to buy a hammer lest he shoplift some nails, nor do we admonish others not to shop in Pathmark because one might be led to sin by the aroma of non-kosher foods. Self-control and discipline are routine components of the life of a Jew. And, even granting that “there is no guardian for promiscuity,” it should still be feasible for a young man to talk to or display his personal charms to a woman without assaulting her.
     Sad to say, there is a promiscuity problem, even among some of our high school youth and certainly in college, that cannot be swept away. It can be resolved if parents take responsibility and sit down with their sons and teach them how to respect women – and sit down with their daughters and teach them how to respect themselves.
    Something is not normal, and against human nature as Chazal perceived it, for men to be so diffident, so timid, so Ohn-like, and sit back comfortably relying on others to procure them dates. Young men who would not allow others to choose for them a lulav and etrog do not hesitate to delegate others to find them a spouse. This also unduly delays their fulfillment of the commandment of Pru u’rvu (procreation). And something is not normal, and frankly, unfair, that young women have to sit by the phone for weeks and months waiting to be contacted by agents. As well-meaning as the system intends, it must be demeaning and deflating – worse than even the rejection that happens after casual encounters.
    What is the solution, or the other option? For those people currently of age and in the system, or for communities that would accept only the shidduch­-system, there is no other solution but to redouble our efforts. They will reap the reward, and also, sadly, the misery of those who choose to be passive in life. Obviously, unmarried men and women should be seated together at weddings to facilitate more natural, pressure-free encounters; it is so obvious, it is surprising that it is even debated.
    But for younger people today – say, older teens – there has to be a better way. The paradigm of “don’t smile/talk/socialize/date” until one is ready for marriage constricts the capacity of our young people to assume responsibility for their own lives. Many will disagree with me, even among my colleagues, but if we wish to minimize the heartbreak of so many of our young people, we must find healthy ways of encouraging interaction between teenagers – in shuls, in schools, in youth groups. We have to de-stigmatize self-help and personal initiative. For example, at a shul Kiddush, it should not be construed as abnormal or off-putting if a young man approaches a young woman who has caught his eye, and asks her name, and “would you like a piece of kugel?” That should be normal; at one point, that was darko shel ish. Indeed, that should be even more normal among people of marriageable age, and would consign the shidduch­-system to its appropriate b’diavad status, for people who have not been able to meet on their own. Perhaps the young woman whose lament was featured above should take similar initiatives as well.
     Dating at too young an age is certainly problematic, but teenagers who learn to socialize in groups demystify the opposite sex and learn appropriate boundaries, communication skills and modes of interaction. Such contact makes males more sensitive, and helps them learn at an early age that a young woman is not a shtender, in the Steipler’s elegant phrase, or a vehicle for their own gratification, in the modern lexicon. It certainly helps prepare a couple for marriage if they know each other longer than three weeks or three months, and the recent spate of broken engagements and early divorces in the Jewish world would tend to confirm that. And conversely, the plethora of recent weddings of couples in our community who know each other for years would corroborate that as well.
      I am mindful of the opinions of the gedolim who proscribe any male-female interaction before one is ready to marry, and those gedolim who permit such contact in controlled settings. As a community we have other options than the false choice of isolationism or promiscuity, and we need to strengthen our young men with the inner confidence to guide their own lives. There are too many people walking around with Y chromosomes who are not men. They have an Ohn-like existence, sitting back comfortably and letting others plot their destiny in life. They will never be masters, only objects who cannot lead or build or create. That does not bode well for Klal Yisrael.
      May Hashem bless with success the work of all shadchanim. But we need to shift the culture away from the passive indifference of the well-connected to the active pursuit of spouses by all, and thereby mold more assertive men and more confident women. That is because more is expected of us – as a nation that is called by G-d for greatness not mediocrity, to be active not passive, to be followers of G-d and leaders of mankind.