Author Archives: Rabbi

Phony War

As you might have heard, the US Supreme Court ruled 6-3 on the last day of its June term that corporations that are owned by religious people cannot be forced to violate their First Amendment rights of religious freedom by paying for contraception as part of their employee insurance coverage, all part of the war on women which is raging in American society. That is the conventional wisdom, and has been repeated in large part by Justice Ruth Ginsburg, Hillary Clinton and assorted other figures on the left.

Of course, not a single assertion above is true.

The US Supreme Court’s Hobby Lobby decision must have been written in Sanskrit, the only possible explanation – short of outright mendacity on the part of the commentariat – for the widespread distortion of the decision. First, the decision herein was, of course, 5-4, along the lines of the Court’s usual conservative-liberal split, but each subsequent statement is also false, as even a cursory reading of the decision demonstrates.

Second, the corporations in question were closely-held entities, meaning that they are usually family-owned small businesses, not large publicly-traded corporations like Coca Cola or IBM. These are businesses in which the owners have poured their sweat, hard work and, especially, their values, into the operation. They are governed by principles – religious ones, based on the Bible – which they hold dear and by which they live their lives. For much of American history, those families were cherished and considered the backbone of society.

Third, the biggest lie was this: There are 20 types of contraception for which Obamacare mandated that companies pay. The two corporations here willfully covered 16 of them, traditional methods of contraception. The only drugs (or devices) they refused to cover were those that, in effect, abort fetuses after conception. (Actually, those are not even “contraception” drugs but “postception” drugs.) These are abortion pills or devices, in essence, which a reasonable person might assume is not regularly used by any normal woman. Routine contraception is covered. How did I determine this? By reading the Justice Alito’s decision.

The Hahns and Conestoga sued HHS…seeking to enjoin application of the ACA’s  contraceptive mandate insofar as it requires them to provide health insurance coverage for four FDAS-approved contraceptives that may operate after the fertilization of an egg (Burwell v. Hobby Lobby, Page 18).

    That Hobby Lobby and Conestoga resist coverage for only 4 of the 20 FDA-approved contraceptives does not lessen these compelling interests” (ibid, page 22).

As we have noted, the Hahns and Greens have a sincere religious belief that life begins at conception. They therefore object on religious grounds to providing health insurance that covers methods of birth control that, as HHS acknowledges, may result in the destruction of an embryo. By requiring the Hahns and the Greens and their companies to arrange for such coverage, the HHS mandate demands that they engage in conduct that seriously violates their religious beliefs” (ibid, Page 32).

Fourth, the decision was based not on First Amendment grounds but on the Religious Freedom Restoration Act, that was approved in 1993 by the House unanimously and by a 97-3 vote in the Senate, and signed into law by that well-known combatant in the war on women, Bill Clinton. The law decreed that the government “shall not substantially burden a person’s exercise of religion even if the burden results from a rule of general applicability.” The application to this matter is fairly straightforward, except for the fact that the contraception mandate was not even a “rule of general applicability,” as all religious corporations were exempt. Thus, the decision turned on an application (not even an interpretation) of a Congressional statute, and didn’t reach the constitutional issue. This too is explicit in Justice Alito’s decision: “Our decision on that [RFRA] statutory question makes it unnecessary to reach the First Amendment claim raised by Conestoga and the Hahns” (ibid, page 49).

What then evoked Justice Ginsburg’s shrill dissent, which began “In a decision of startling breadth, the Court holds that commercial enterprises, including corporations…can opt out of any law (save tax laws) they judge incompatible with their sincerely held religious beliefs ”?

Several possibilities suggest. Politics is always at the top of the list, and the doctrinaire left insists on both the sanctity of certain rights and the obligation of others (individuals, governments) to pay for them. And abortion is today a sacrament in American life, a celebration of feminism, freedom, and liberty – albeit, not for the unborn. Obviously, many critics did not read or carefully read the decision. But the decision was so limited in scope – the Court did not even rule that these corporations have a right to refuse to provide regular contraception if such violated their religious beliefs, and that was not at issue here – that it is hard to understand the hysteria that has been generated.

Equally hard to understand is the obsession with having others pay for one’s freedom to indulge certain optional behaviors. Even contraception is unnecessary unless one performs certain actions that might induce an undesired pregnancy. Why should that be covered by insurance at all? It is an optional behavior that surely is not applicable to all. It is the third-party payor system that has distorted the health coverage industry in America, driven up premiums to astronomical and unaffordable levels, and engendered the Obamination of Obamacare. Can’t anyone pay out-of-pocket for anything anymore? Can’t people take responsibility for their own lives? Many physicians maintain that a glass of red wine with dinner is healthful and thwarts a variety of maladies, so should government or insurance companies be ordered to pay for a nightcap, every night, for everyone? Before you say “yes,” bear in mind that is absurd.

These mandates introduce even more chaos and inequity into a system that is already chaotic and inequitable. Should every person have to pay a higher premium because some need pregnancy care (what about a single man??), child dental coverage (what about people without children?), drug counseling, psychological care, etc.? Why can’t people just pay for what they want – as if out of a menu of choices – or pay for routine matters themselves and save the insurance for catastrophic needs?

That would make sense, but it is anathema to the know-it-alls who run the nanny state.

The tampering with religious freedom in America and its temporary salvation by the Court here should awaken everyone to the dangers ahead. Already, businesses have been fined for not servicing customers whose moral choices (e.g., same sex marriage) offend them. Caterers, florists, and photographers have been prosecuted for not participating in these festivities that violate their religious beliefs. Absent decisions like this, the day is not far off when synagogues might be forced to host same-sex marriages, intermarriages, or other relationships that violate Jewish law. Opposition to same sex marriages today is construed as immoral. Tolerance has become a one-way street, and the Court merely stuck its finger in the dike. It should not be taken for granted.

That the decision was 5-4 is a cause for grave concern. The loss of even one conservative justice could transform American society in heretofore unimaginable ways. That is something to ponder as the fall elections draw near and the 2016 presidential election looms. Assuredly, the next president will be replacing some of the conservative justices.

In the interim, this decision – so measured, so obvious – has been castigated by all the usual liberal suspects. It reflects not the bogus “war on women” but the very real “war on intelligence” that has won many battles already and re-shaped the American polity.

Lessons of Normandy

Normandy, France –
It was the battle that made them the “Greatest Generation.”
Seventy years ago last month hundreds of thousands of Allied troops, most of them Americans, landed on the beaches of Calvados and broke the Nazi stranglehold on Europe. It was therefore one of the epic battles in history, one that changed the course of history, and did not at all have a guaranteed outcome. The loss of life was horrific, the casualty rate enormous, but the planning, and especially the dedication and sacrifice, are worth recalling these days – when those days seem to most Americans to be ancient history. The lessons for the courageous Jews of Israel again suffering from the genocidal ambitions of their Islamic haters should also be noted.
I spent a few days this week in Normandy, touring the battlefields at Omaha and Utah beaches (where US forces landed) and Pointe du Hoc, where US Army Rangers scaled impossible cliffs to dislodge German artillery that was raining down on the invaders. My guides were two excellent books – the late Stephen Ambrose’s “D-Day” and a new e-book by Yagil Henkin, a teacher at Israel’s Military College (their officer trainees annually tour Normandy) entitled “Uneasy Red,” a self-guided tour of Omaha Beach. But seeing the sights and walking the beach offers a perspective that reading about it – even watching movies about it – cannot.
The Americans had the element of surprise. Even though the Germans knew a maritime invasion was coming, they did not know when and where. Hitler insisted on the construction of a fortified Atlantic Wall, with reinforced bunkers, artillery positions, mines on the beaches and the shallow water, steel rods in the water (Rommel’s “asparagus”) that impeded easy access and numerous heavy guns up and down the French-Atlantic coast. But the area was too large to be competely protected, a point that Hitler failed to accept, and, in any event, Rommel opposed the approach but was forced to implement it. In the end, it was the downfall of Germany. Hitler guessed wrong and focused his defenses closer to Calais, and Rommel himself was home on June 6, 1944 celebrating his wife’s birthday.
The attack was meticulously planned and rehearsed, which was Eisenhower’s strength as a general and the reason why he was selected as commander. (Perhaps how he was also able – a decade later – to build the Interstate Highway System.) Each small group of soldiers – less than a company level – even 2-5 soldiers – were given specific assignments carefully delineated on maps – capture this artillery outpost, seize this particular small territory, pilot the boat to this precise area, etc. Everyone had something precise to do and knew also,what everyone else in the unit was doing in case the expected casualties forced a change in the mission.
Much went wrong in the battle. Aside from the mines and the steel traps, there were other intelligence miscues. The battle began shortly after midnight on June 6 when paratroopers landed behind Nazi lines, followed a few hours by an intense offshore bombardment from Navy ships and Army planes – but most of the bombs missed the German positions because the bombers were warned to drop them in such a way as to guarantee they would not hit US forces landing ashore right after dawn. They missed the Americans – but also missed the Germans. Most of the objectives of D-Day itself were not achieved for weeks.

Omaha Beach is also, for the most part, completely flat and open, in some places 100 yards from shore to cliff. There was simply no place to hide. Because of the obstructions in the water, boats could not approach as close to the shore as was planned. Many sank. Much equipment was offloaded, and also sank to the water bottom. Reinforcements arrived without enough equipment to sustain them. Hundreds of soldiers were killed before they even fired a shot – before they even came ashore. Nazi machine-gunners rained down bullets on them. Others made it to shore but had already lost their weapons. But they persevered, and succeeded both because of their overwhelming numbers and weaponry (in some places, the Germans simply ran out of ammunition) and especially their bravery under fire. There was an eagerness to get to the top, not just to live but to complete the mission. They knew exactly why they were fighting and considered it a duty and a privilege.

(It helps to be young, naive, and deem oneself invincible. Ambrose tells of one young soldier, who, when his unit was informed that they anticipate that two-thirds of the group would be casualties, looked to the men on his left and on his right, and thought to himself, “you poor b——s.”)
No place is more hallowed than Pointe du Hoc, famously memorialized by President Reagan’s speech in 1984. It is simply unimaginable how these young men climbed a 100 foot cliff under heavy fire carrying heavy equipment, while sustaining heavy casualties (some units as much as 90%!), and succeeded in repelling the German forces. Less well known is that when they reached the top the heavy guns were gone (!), ostensibly their purpose in the mission. They were found an hour later; the Germans had hidden the guns in a field fearing they would be overrun.
The price in human life was enormous, and a walk through the American military cemetery at Omaha Beach is a sobering experience. In all, more than 9300 soldiers are buried there, although most were not D-Day casualties. The endless rows of crosses recalls not only the sacrifice but also how there was a time in recent American history when soldiers were routinely buried with crosses. No matter how pious they were, they were default Christians – willingly so – and thankfully there was no ACLU to argue for sectarian burials. Because the layout is perfectly spaced, it was relatively easy to spot the dozens of Stars of David signifying the American-Jewish soldiers who fell in combat. I stopped at more than a dozen, and recited the (K)El Maleh prayer. Almost all the fallen had their lives ended before they really began, dying before they married or had children, and all – as the inscription above the chapel reads – so that justice should prevail and their fellow man should be able to enjoy freedom and embrace peace. That alone is worth the visit – in retrospect, I spent more than 90 minutes in the cemetery itself.
(There are about a dozen US military cemeteries in France, the final resting places of American soldiers from both world wars. Oddly, less than a half hour’s drive from Omaha Beach and slightly inland is the German military cemetery, with even more graves than at Omaha Beach. For the most part, Germans fought bravely, although the Normandy beaches were also defended by forced laborers from Korea, Russia, Poland and elsewhere, and they were more interested in surrender and survival than the German fatherland or Nazi ideology.)
It was a different world then, just 70 years ago, with different leaders who represented an ethos that reflected the best of America and inspired the world for decades. Eisenhower’s D-Day message to the troops was brief and inspirational. Less known are the alternate words he had drafted in case of failure and composed on a piece of paper he kept that day in his pocket, taking full and personal responsibility for the defeat and thanking the soldiers for their bravery and sacrifice. A president – a general – taking responsibility for a failure? What a novel concept.
Had television been present then, and had journalists the same (lack of) ethics then as many have today, the story might have had a different ending. Many things went wrong – and unreported. Many soldiers died unnecessarily – but all were treated as heroes. The journalists saw themselves as part of the crusade – not as objective observers without an interest in the outcome. Casualty figures – more than 9000 on D-Day itself – were concealed from the public for some time so as not to impede the war effort. That simple patriotism no longer animates much of elite American society, and the sense that it is America’s obligation to seek to better the world – because only America can create a better world – is missing in too many people, from the President on down.
Finally, it was FDR and Churchill’s insistence on unconditional surrender that provided their societies with a clear metric by which to measure success or failure, even though such prolonged the war and caused more casualties. Such clarity is absent today, in America’s recent wars and even Israel’s wars against Arabs and their terror. It should not be enough – in fact, it is inherently defeatist – to state that if the evildoers halt their evil, even temporarily, then the virtuous will cease trying to eliminate that evil. That is a recipe for failure, for kicking the can down the road until the enemy becomes too powerful to stop. Today’s goal should be the elimination of the Hamas leadership and their supporters, with the first step necessarily being deeming all Gazans an “an enemy population,” period. One need not feed their enemy, or provide them with the fuel or electricity that facilitates their firing rockets and missiles. The PM’s excuse that “the lawyers” tell him he must is…not leader-like, and sounds as lame as it is illogical. Not all Germans were Nazis or supported the Nazis, but the enemy was Germany, and even some innocents were collateral victims.
Two factors inhibit that obvious declaration which would make the conduct of the war easier (especially since the enemy combatants dress as civilians, hide among civilians and for the most part are civilians): first, it is part of the Israeli narrative – and nature – to be magnanimous, to treat the enemy as a potential friend, to show that Jews are better than them, more moral than they are, because frankly, we are. Second, for both domestic and foreign reasons, Israel has to propagate the sentiment that peace is possible, which declaring the enemy society an “enemy society” undercuts. But refraining from stating the obvious just makes the political and diplomatic rut even deeper as well as more dangerous.
Israel today needs a propaganda D-Day, an all-out assault on the false Arab narrative, on the phony claims of victimization, on the catastrophe that the Arabs are again bringing on themselves, and on the legitimacy of Hamas as players on the world scene. A restoration of the failed status quo is a defeat for Israel. The world is now primed for the defeat of a terror organization – any terror organization. Israel can provide that. People are aware that the world is engulfed in violence because Arab terror is uncontrollable – and because the good people (the US and others) are tired. Let Israel play that role, change the dynamic, and strike its enemies a vigorous blow that forces them and their supporters to flee or cower in fear, and absorb the wrath of own people. This will only be possible if Israel ignores its left-wing media (and the cliches of the US/UN/EU), sees beyond the immediate consequences of its actions to the long-range goals it should intend to achieve, believes in the justice of its struggle, and, above all, perseveres and doesn’t turn back at the first dissonant or discouraging sign.
Those were the lessons of D-Day enshrined forever in history on the beaches of Normandy. If the desire is there, evil can be defeated – with G-d’s help, strength, courage and commitment. It would be the dawn of the next “Greatest Generation,” which the world today both needs and deserves.

 

A Strong Nation

The Jewish people, too familiar with mourning the murder of our innocents, has again been plunged into national grief over the unsurprising discovery that the three teenagers kidnapped more than two weeks ago were murdered in cold blood shortly after they were seized. Once again, faithful practitioners of the “religion of peace” have trampled on the flower of Jewish youth and, as has happened across the globe, become celebrities within their large circle of co-religionists. As PM Netanyahu said today at the funeral, “we sanctify life while they sanctify death.” If there are Muslims with a conscience and sense of decency, their voices are drowned out – or perhaps they too have been smothered – by the evil wind that blows through their faith.

Reactions, for the most part, have been predictable. President Obama, whose name apparently begins not with an “O” but with a zero, waited weeks to react and then offered a generic denunciation even though one of the murdered youth was an American citizen. Other administration entities decried the “cycle of violence” and pleaded for “restraint on both sides,” as if there is some moral equivalence between the murderer and the victim, or between the murderer and the victim who wishes to defend himself against future homicides. That moral obscenity stains the American government, and those Europeans who embrace that notion as well. The people of Israel are truly a “nation that dwells alone.”

We are also an inherently decent people that has never fully developed the tools to deal with absolute evil. And so as Israel’s government struggles for a response, it has unfortunately fallen into one of its bad habits – that of distinguishing between the “good enemies” and the “bad enemies.” Hamas serves the desirable purpose of being the bogeyman of choice, a convenient (and deserved) target. But Hamas is largely supported by a society. Hamas is not operating in defiance of their national consensus but in furtherance of it. The Palestinian Authority, a terrorist entity propped up by Israel so – for unclear reasons – there should be a “partner” with whom to negotiate Israel’s gradual surrender, or at least maintain the illusion that there is a diplomatic solution, is as guilty as Hamas. After all, it is the PA that has tried to rehabilitate Hamas by bringing them into the government through their unity agreement. It is the PA that pays terrorists and their families a salary (partly with American money) which rewards, encourages and incentivizes the murder of innocents.  The Arabs who dwell in the land of Israel are a pathologically sick society in which mothers rejoice over the homicidal and suicidal madness of their children. It is not human.

Conversely, the faith of the people of Israel has been profoundly moving. The grieving families are symbols, because Jews rightly sense it could have been anyone. The three boys – Eyal Yifrah, Gil-ad Sha’er and Naftali Fraenkel hy”d– are everyone’s sons, a point underscored by their burial together in the city of Modiin which is roughly equidistant from their three homes. Although the entire nation mourns, we can’t escape the fact that the three precious families bear the bulk of the grief and the loss affects them the most. And yet, their grace under pressure has been consistent, and their messages affecting and pointed. Uri Yifrach, father of the slain Eyal, eulogized his son by saying that “We cry not because we are afraid but because we are human. We have hearts of flesh. We have love and love will triumph.”

And their faith, their strength, has been astonishing and inspirational, even through the pain. Few will forget Rachel Fraenkel’s message sent especially to young people  that “G-d is not our employee.” We can pray, make requests, and storm the heavens but G-d has His own calculations to which we are not privy. It is especially heartrending to realize that all the prayers for their safe return occurred after they were already murdered. Many have understandably questioned G-d’s role and justice. Perhaps we should first look closer to home.

G-d’s Torah is quite clear that hostile elements must be removed from the land of Israel, or “they will be pins in your eyes and a thorn in your side” (Bamidbar 33:55). G-d’s Torah is quite clear that murderers are to be executed, so that there is atonement for the spilled blood and atonement for the land in which the blood was shed (ibid 35:33-34). We are admonished several times “to burn the evil from your midst.”

When the government of Israel serially negotiates with terrorists, gives terrorists a territorial stronghold in the land of Israel, provides terrorists with weapons, arrests terrorists and then coddles them in prisons with color TVs and advanced academic study, supplies a terrorist society with its water and electricity, captures terrorists and then releases them back into a society which welcomes them like heroes, and makes terrorism a worthwhile, even lucrative, career choice, then perhaps the problem is not G-d but man, and not just any man but those men and women who have propounded and implemented such policies, and of course never been held accountable for them.

That the Jewish people unify in times of tragedy is as welcome as it is typical, as typical as are the calls that such unity should carry over when the immediacy of the tragedy fades. We can hope, but as always, this unity also won’t carry over. People’s political positions are usually hardened by tragedy rather than transformed by it. The monstrous evil of our enemies confirms our world view, whatever it is. The kidnapping and murder by Arabs (never caught, by the way) of two other teenagers, Koby Mandell and Yosef Ish-ran in May 2001, changed no minds. The televised and gruesome lynching of two Israeli soldiers in Shchem in October 2000 shocked and horrified Israelis but ultimately changed no minds. (One of the lynchers was released in the Shalit exchange.)  There are many other such incidents, too macabre to mention. I fear it will be the same here and I have no reason to assume it will not be the same.

Those who see no use for negotiations and no hope for peace are justly bolstered by the recognition that Jews are surrounded by a barbarian society that has spawned such beasts with two legs that murder children and then celebrate their accomplishments. On the other hand, peaceniks are even more emboldened to pronounce elements of that evil entity – the “good enemies” – as true partners for peace and rush even more headlong into oblivion. After all, nothing can stop a “process;” it just goes on and on.

Yet, two events give me hope that something has changed and can make a profound imprint on Israeli society. For all our flaws, it turned out that the default position of Jews is faith and prayer, no matter how estranged from tradition some people seem on the surface. It was natural, and moving, to see secular Israelis don kippot, pray in public, recite tehillim and join all of Israel in beseeching G-d’s compassion. They may not pray tomorrow but they will surely remember that during a crisis they, like all Jews, reached out to G-d in prayer. They will remember that this heinous act served as a catalyst to reinforce their Jewish identity, not just their Israeli one. That can only have an ennobling effect, even if we soon return to the political shenanigans of old.

And, even if we didn’t need the reminder, it was rewarding to feel (here and in Israel) the overpowering sense of family that is the Jewish people. We all hoped and prayed together, as we all mourn and grieve together. Everyone in whom a Jewish heart beats feels the loss intensely. In the rest of the world people are preoccupied with soccer and in the United States with Obama’s endless scandals and missteps. All of that pales before the Jewish people – the family of Yaakov – coming together, overcome by the brutal and senseless murders of three of our children.

It was moving to see Yair Lapid state at one funeral yesterday that “behold I accept upon myself the positive commandment of ‘And you shall love your neighbor as yourself.’” Notwithstanding that we all accepted that commandment (and 612 others) at Sinai some time ago, it was poignant. Whether or not it carries over, and perhaps it will, it perfectly captured the spirit of the moment that gripped an entire nation, one family.

The day of reckoning is to come. Terror cannot be defeated because it is rooted in a depraved ideology that will endure, but it can be deterred by inflicting such pain on their society that the murderers are restrained by their own population, admittedly a tough call in a world that glorifies suicide bombing. But terrorist prisoners can serve their terms under harsh conditions; hunger strikers can be allowed to die, thereby purifying some of the world’s air; their leadership can be terminated, as can their successors; disputed land can be annexed, new settlements can be built and negotiations can cease, for a generation or two; riots can be suppressed, forcefully, the world’s outrage ignored; the IDF’s rules of engagement can be relaxed; each rocket attack (the recent upsurge is Hamas’ attempt to deter Israel from retaliating for the murders) can be responded to with proportionately overwhelming force. Their atrocious society can be broken, such that those who aspire to a normal life for their children will want to leave.

The enemy will use every means available – including that old standby, the blood libel – in order to lessen the impact of the moment, in order that our memories should fade. We cannot let that happen, but we must rather crush evil even as we fill the world with good.

As the three boys take their place among all the holy martyrs of Jewish history, we all pray that G-d should grant strength and comfort to the families, and to His people, enable us to retain our goodness even in the fight against Israel, and send His righteous Moshiach to redeem His turbulent world.      And soon.

A Teen’s Lament

This essay, written by a teenage girl and now several years old, came to my attention recently. It is a window into a certain part of our world, but a darkly-tinted, grotesquely-distorted window. Here are relevant excerpts:

   “The service ends and one of the boys rises and begins to dole out aliyot for the boys to read next week: “Who will be here next week?” he asks. (I will.) “Who can layn?” (I can.) “Who wants shlishi (the third aliyah)?” (I do.) “OK, great, we’re done. Who wants to say Kiddush?” (Me.) None of these silent cries for religious participation are ever heard, of course, and kiddush is served without anyone wondering why the ratio for guys to girls is almost three to one.

What I don’t understand — it really does baffle me — is how we call ourselves Modern Orthodox. This patriarchal design we call a religious experience is not reflective of modern society; it’s as anachronistic as possible. The few allowances—the girls’ dvar Torah and the prayer for the State of Israel—take some of the sting out of the experience of invisibility, yet I still find myself perpetually irked. The caging restrictions are conducive to the small number girls present — why come when you mean nothing to the service?   …….

I know in my case certainly, and in the cases of many of my female peers, that this is an age where we will either fall into religion — or out. Thus I really don’t know how we can call ourselves Modern Orthodox and let every teenage girl grow up with no interest or opportunity and condone rabbinic indifference.

In modern society, we have women’s suffrage — women vote, women run organizations and women speak in public. So why should it be that suddenly the shul is the only area where women are denied such rights? When girls live in a time where gender roles are being demolished, no one associated with such modernity is going to want to connect to religion. As members of Modern Orthodoxy, we care so much about not upsetting the boundaries set up by the other more stringent sects of religions that we lose ourselves — and our girls……

Does anyone realize that if this keeps up, there will be no future movement because there will be no girls who know or care about any of this religion — and that it is your fault, Modern Orthodox society, not ours!”

I do hope in the ensuing years she has made peace with G-d’s Torah, but I assume there are others who have not (I pray not too many). We have to excuse the narcissism, the self-centeredness, of her generation; they were raised being told that they were all “special,” and they actually believe it. Life has not yet taught them that if everyone is “special,” then no one is special. That mistaken proposition also ignores the truism that “specialness” is earned by some unique ability or contribution to society, not acquired merely by virtue of respiration and ambulation.

I hope as well that she learns the meaning of Kabbalat Ol Malchut Shamayim – the acceptance of the yoke of G-d’s kingship – a recognition that we are just servants of the Master, and not in a position to dictate to the Master what we think His Torah should decree, or else. As Rachel Fraenkel, for whose son’s freedom, and his two friends, we pray daily, said this past week: “G-d is not our employee.” We don’t get to prescribe to G-d how He is to be worshipped. And it is the implicit threat – “if I don’t get my feminist way, I will take my toys and go elsewhere”– that is so off-putting. But, again, that can be attributed to youth and an overestimation of the self. Perhaps she will outgrow it – but not if she does not receive guidance from her mentors.

And here’s the most troubling aspect of her writings, for which she is not at all to blame. In all her years of “Modern Orthodox” education, hasn’t there been even one person – parent, teacher, rabbi – who taught her that a shul is different, indeed, that Judaism is different, because its value system is not premised on nor beholden to the values of the modern non-Jewish society? Has she never been taught that Judaism has its own divinely-based system, and we do not judge the worth of that system or its precepts by measuring it against the prevailing mores of the rest of the world?

Is it too much to expect that a yeshiva or day school – wherever, and run by whomever – should at some point introduce the notion to its students that the Torah, both written and oral, is of divine origin; that there is a Mesorah that has guided Jewish life since Sinai; that its values represent the Divine will and were given to us to provide us with the means to actualize our human potential and live fulfilling lives as divine servants? Is that too much to ask for $20,000 per year?

That is the biggest failing in her education, and that of her like-minded friends. We have to ask ourselves what is happening in these communities that children are not taught that, or that Rabbis are not preaching that when necessary. And why not. What is the fear or hesitation?

Obviously, those in the camp of the discontented have an a priori conception of what Judaism should be – even what Modern Orthodoxy should be – that bears little relation to what it actually is. Here’s a news flash: there is a system that was entrusted to us in which we are mandated to both observe its laws as the faithful and preserve it as the guardians for future generations. A Torah that changes with the times to conform to modern sensibilities is not only not divine but also not worthy of preservation. It could not – and should not have survived – the Babylonians, the Persians, the Romans, the Byzantines, the Christians, the Muslims and a host of others. (Indeed, the values of modern America are uncannily similar to those of ancient Rome in its decadence, to a great extent in its emptiness and its yearning for distractions from real life – World Cup? Who cares! – and even in the decay that has already set in.) What does any of that have to do with Judaism, and why would we want to import the failures of Western morals into our system, even if we could?

There is “unfairness” in the world with which we all must reckon in shul, in the workplace, and in life. For example, in baseball, a batter is out after three strikes, but takes first base after four balls. Unfair!! That gives the advantage to the pitcher and should be unacceptable to any thinking egalitarian. Why should the pitcher be advantaged? Alas, that is the system of baseball. We either accept the system or create a new game. Why is this so complicated?

It is further troubling that our young writer perceives Modern Orthodoxy as inherently capable of deviating from the Mesorah in order to accommodate her personal needs, or else it must be construed as hostage to the “stringent sects of religions” that clearly have no appeal to her. But a Modern Orthodoxy in which the veneer of ritual is superimposed on a degenerate lifestyle – as in the yarmulke-wearing off-color young comedian who recently appeared on American television, clearly clueless as to the boundaries of propriety in Jewish life – is less orthodox than it is modern, and in the worst sense of the term “modern.” Young girls who obsess over Tefillin and ignore the strictures of tzniut are really living in a different reality and have abandoned the pretense of serving G-d in favor of self-worship. One might as well daven in front of a mirror.

Indeed, Torah Judaism, modern or otherwise, is “not reflective of modern society.” That is to be celebrated, not lamented, for that is the whole point. We wouldn’t need the Torah if we could determine how to live – what G-d expects from us – by reading “The Feminine Mystique” or some female teen magazine. That is what is unique about Judaism and Jews. And so her explicit threat – if she and her friends are not accommodated, they will opt out – leaves me sad but also detached. I think of what Queen Esther was told by Mordechai at a critical moment in Jewish history and paraphrase it here: if indeed you want to establish your own religion or your own version of Judaism because you find the Torah unsatisfying at present, good luck with that. “Relief and salvation will come to the Jews from some other place, and you and your father’s house will be lost” (Esther 4:14). It has happened before; indeed, it has happened in every generation since Sinai. It is your choice whether or not you want it to happen to you.

Consider this not the “rabbinic indifference” that you castigate but the rabbinic truth to which you have apparently never been exposed. The answer to your complaints is intellectually straightforward even if it is emotionally unappealing to you. Orthodoxies that pander to the masses are not orthodoxies, even if they claim the name for themselves. Orthodoxies that have fluid belief systems are oxymorons with short shelf lives. The embrace of leftist political doctrine has already permeated the newest attempt to reform Orthodoxy, and with predictable results. That decline has already started, as the Torah faithful have retrenched and defined what is inside and/or outside the Mesorah. That flash in the pan is already fading, despite the repeated hoopla in the media.

I would not worry at all whether there is a future for Torah; that is guaranteed.

I would only worry whether you and those like you will be part of that future.