Category Archives: Israel

     The British novelist Terry Pratchett once said that “the trouble with having an open mind, of course, is that people will insist on coming along and trying to put things in it.” In a nutshell, that is the problem with the movement self-entitled “Open Orthodoxy.” Too many people are coming along and dropping into the Open Orthodoxy box ideas, values and practices that are more “open” than they are “Orthodox.” After all, Orthodoxy is not an intellectual, moral or behavioral free-for-all. It is a system of beliefs and practices that guide our lives and with which we seek to shape the world around us. Orthodoxy naturally clashes with a society that is more amenable to “anything goes” than the absolutes of commandments that reflect the will of G-d.

     This has been an ongoing controversy in the Jewish world for several years running, addressed here quite a while ago, and has heated up again in the last few weeks. The new president of YCT , Rabbi Asher Lopatin, penned a piece in Haaretz, of all places, essentially blaming the ultra-Orthodox for the continuing castigation of his institution. This was followed by a response by a sizable group of decidedly not ultra-Orthodox rabbis (including myself) which underscored that the opposition to YCT, and especially the excesses of some of its ordainees, comes in large part from the mainstream of the Orthodox world –meaning that almost the entire orthodox world as currently constituted finds its program flawed and wanting.

The defense from an academic – again in the secular Jewish media – came swiftly, as well as a bizarre attack on the traditional rabbinate by a fringe group that invoked the Holocaust as well as all the modern buzzwords of abuse but never addressed an iota of the substance. Even the academic  defense was inaccurate, attributing the “Statement on Open Orthodoxy” to a rogue group of RCA members – “none of them, it should be noted, an officer of the RCA.” In fact, one signatory is a present officer, several are past officers and present members of the Executive Committee, and at least two are past presidents. It is a widely representative group and assembled ad hoc and on short notice. In any event, this group was assailed for disassembling the “Big Tent” of Orthodoxy and compared to the troglodytes of right-wingers in the 1930’s who ostracized the members of the fledgling RCA.

Nothing could be further from the truth.

There are two unresolved problems. The first is that no one I know is interested in ostracism, tiny tents, witch-hunts or quarrels. Indeed, both Rabbi Lopatin and his predecessor, Rabbi Avi Weiss, are extremely charming, genuine people, with sterling personal qualities who both have accomplished much for the Jewish people. Most people I know are reluctant to deal with this openly because of the respect both men have garnered over the years, notwithstanding the controversial positions they have taken. But this is business, not personal.

Added to this brew is the contretemps over the rejection by the Israeli rabbinate of some of Rabbi Weiss’ letters vouching for the Jewish credentials of Americans wishing to marry in Israel – an admittedly strong step – and we have the makings of a real brouhaha. But it is a brouhaha that is inevitable when we realize that the Torah must stand for something, and that something has to be defined, embraced and loved.

The second problem is internal. On some level it is unfair to attack an institution for statements or acts of its alumni, and the same is true for rabbinical institutions. RIETS, for example, has had a number of its ordainees openly leave Orthodoxy in the past, teach at non-Orthodox seminaries, or otherwise espouse heretical views. But RIETS at least has a tradition that is nearly a century old. Its musmachim have included notable Torah figures and Rabbis who shaped the Torah world. The YCT sample size is much smaller, and therefore disproportionately representative of the institution.

When some YCT graduates deny the divine origin of the Torah, assert that our forefathers never existed and therefore the entire narrative of the Jewish people is false, or insinuate that there was no divine revelation at Sinai, they have done more than force a band of rabbis to constrict the size of the tent; they have departed from Orthodoxy and lost the right to present themselves as Orthodox rabbis.

Similarly, when some YCT graduates remove parts of the davening that they find offensive, when they celebrate the nuptials of two homosexuals, when they invite non-Orthodox female clergy to lead the prayers, when they host or join interfaith prayer services, or, indeed, when they demean and distort the traditional role for women in Jewish with untold ramifications, they are bound to attract the opposition of the traditional, mainstream Orthodox rabbinate. Indeed, as our statement enunciated: “But if Open Orthodoxy’s leaders feel some distance developing between themselves and mainstream Orthodoxy, they should not be blaming others. They might consider how they themselves have plunged ahead, again and again, across the border that divides Orthodoxy from neo-Conservatism. Why are they surprised to find themselves on the wrong side of a dividing line?”

Similarly, no one rejoices in the rejection of Rabbi Weiss’ letters, neither personally or professionally. I genuinely feel for him and his congregants who are affected by this, and I hope an appropriate resolution is found. But there is a point at which the Orthodox world will take note of certain spiritual choices made, and say, “Enough; this is beyond Orthodoxy.” It should be no surprise that the ordination of women will strike the Israeli Rabbinate as the hallmark of the non-Orthodox clergy, as will the hosting in shul of church choirs, as will having a woman lead Kabbalat Shabbat, as will the embrace of halachic leniencies that are far outside the consensus of Orthodox practice. Surely, his new demand for the recognition by the Israeli rabbinate of the conversions conducted by non-Orthodox rabbis is not generally associated with the leanings of an Orthodox rabbi.

Can an Orthodox rabbi really endorse granting Israeli citizenship as a Jew to a “convert” who does not accept the mitzvot, did not go to Mikveh, has no intention of leading a Jewish life? Or, as is Reform practice, can it be expected that Rabbis who cherish unity in Jewish life will nonetheless acquiesce to ascribing Jewish status to the child of a Jewish father and non-Jewish mother? In one fascinating exchange earlier this week, the white knight of the modern Orthodox rabbinate (I say that half in jest), Rav David Stav shlit”a, the head of Tzohar and erstwhile candidate for Chief Rabbi, retorted to a Reform rabbi: “The problem of assimilation among American Jews isn’t just an American problem… Chelsea Clinton married a Jewish man. I don’t dispute your right to think what you want, [but] do you want me to recognize Chelsea Clinton’s child as a Jew? You want me to recognize the rabbi who married them as a rabbi? He added that we sometimes have to pay a steep price in terms of public relations and even love of Torah by not-yet observant Jews, but “we are willing to pay this heavy price because of our responsibility to the people of Israel, and our desire to keep the people of Israel united – even though in the short term, it leads to enmity toward the Torah and its sages.”

Undoubtedly, YCT has a number of fine musmachim, as did JTS in an earlier incarnation of neo-Conservatism, and they must surely recoil at the intemperance of some of the classmates. They have a critical role to play before the reputation of their alma mater is cemented in the public eye as neo-Conservative, if indeed it is not too late already. With the demise of the Conservative movement, there is that niche to be filled – but wouldn’t the ultimate consequences be the same?

There is a limit to which the Torah world can embrace modern notions. Pluralism, egalitarianism, and moral relativity make fine contributions to the Western world, and are an improvement on paganism and ritual sacrifice. But just because they define Western society does not make them Jewish, or even desirable.

If you take the “-dox” (belief) out of Orthodox, then you are left with Ortho-, and we might as well be selling specialty shoes. We are defined by what we believe and what we do, by our fidelity to the Mesorah, our respect for our Sages and our willingness to conform our desires to G-d’s will rather than the converse. A wise person once said that “even an open mind has to close at a certain point or nothing stays in.” The boundaries of “Open Orthodoxy” have to be delineated not in platitudes, clichés and slogans – but in deeds, thought, values and Torah commitment.

In that process they will find the Orthodox world a reliable ally – or a steadfast opponent.

It is exceedingly rare that the death of a 93 year-old should inspire widespread grief and mourning, and even rarer when a nonagenarian is able to remain active, vibrant, razor-sharp and influential until his final breath. But certainly the uncommonness of those two phenomena pales before the stark reality that a funeral of someone that attracts more than 800,000 participants – the largest by far in Israel’s history, and involving almost one out of every seven Jews in the land of Israel – is a singular event marking the passing of a singular personality – HaRav HaChacham Ovadia Yosef zt”l.

He wore many different hats – and most famously the turban and robes of the Rishon L’Tzion, the Sefaradic Chief Rabbi of Israel – as a scholar, leader, political figure, father figure, and role model. Foremost, his loss will be most acutely felt in the world of Torah. In a world where the title of Gaon is tossed about like a used baseball, Chacham Ovadia was that extraordinary individual before whom the entire gamut of Torah was an open book from which he could recite verbatim. That is a marvel that one reads about in connection with rabbis of prior generations; but reading about history and experiencing it in real life are two different things. To anyone who values Torah scholarship, the ability to internalize G-d’s word, both written and oral, from Sinai until modern times, and to comprehend, memorize, categorize and apply it to modern life, is simply remarkable.

For sure, every generation is blessed with great Torah scholars; that is a divine guarantee. Recent generations have been blessed with outstanding Torah scholars, in Israel and in the United States, and far be it from me to rate them on a scale of greatness. But Chacham Ovadia was unique in one respect:

he revived in the Torah world the halachic decisions of the great Sefaradic decisors of the last few centuries, many of whom were essentially lost to the Ashkenazic Torah world. The responsa of most Ashkenazic Torah giants of recent times referred almost exclusively to Ashkenazic decisors, not a sign of prejudice as much as the simple lack of exposure in pre-modern times to the works of the poskim of the Edot Hamizrach. Chacham Ovadia’s major halachic writings – the voluminous major halachic writings – the voluminous Yabia Omer and the more readable Yechaveh Da’at – are veritable encyclopedias that cite (what seems to be) every known opinion on the subject, from both Ashkenazic and Sefaradic authorities.

By way of illustration: a well known rabbi whom I met a few nights ago was carrying with him one responsum of Chacham Ovadia to study on his travels. Just that one – numbering six or seven pages in total – could take hours to study. If all the sources quoted were studied in the original, the review could take days. And the Chacham wrote thousands upon thousands of them, with all the sources in front of his mind’s eye, and was able to analyze, draw his conclusions, and set his answers on paper in comprehensible form to give appropriate guidance to both the questioner and to all students of Torah. That is exceptional genius that is not encountered very often.

That revival of the role of Sefaradic decisors was the tip of the spear in the general revitalization of Sefaradic life, culture, pride and Torah observance that Chacham Ovadia promoted. It is undeniable that the European Jewish elites who were largely responsible for the establishment of the State of Israel did not always look with respect upon the Sefaradim native to the land of Israel or those who came as refugees from Arab lands (like the four year-old Ovadia Yosef, who was born in Baghdad). Discrimination was rampant, educational and employment opportunities were limited, and the culture was perceived as primitive and backward – too Arab and not at all European.

Chacham Ovadia led that revolution as well – l’hachzir atara l’yoshna (to restore the crown to its former glory) restoring pride and dignity to all and Torah observance to many, providing social support to those who needed it, and founding a special educational system to cater to Sefaradim (utilizing the Sefaradic method of Torah study which differs from that of Ashkenazim). It was during his tenure as Chief Rabbi that the late PM Menahem Begin began the process of integrating Sefaradim into the mainstream of Israeli life, riding their support to electoral victory in 1977. That, unwittingly but predictably, gave rise to the formation of ethnic sefaradi political parties which have been a mixed blessing for them and for Israel – first the Tami party of Aharon Abuchatzeira, and then Chacham Ovadia’s radical founding of the Shas party, which broke with the Haredi political establishment – to the mortification and disapproval of Rav Shach and others – and began to attract widespread Sefaradic support.

Certainly, the party was founded on ethnic grievances, and even in the most recent election, ran on a platform of eternal grievance against the establishment notwithstanding that it has been part of that same establishment for almost 30 years. Because of the ethnic label, it is the only Haredi party that draws many secular votes; but parties founded on grievances tend to stultify over time, and such has happened to Shas. Its support has dwindled in recent years as its erstwhile supporters have entered the mainstream, and its political leaders have feuded. It is headed into some rocky territory without its spiritual leader.  Nonetheless, its electoral strength – it has always had almost double the number of Knesset mandates of the Ashkenazi Haredi parties – has afforded it substantial control over the religious establishment for almost two decades, with not always positive results.

The clichés that unknowing journalists used to summarize his life have focused on two areas – his leniencies in Jewish law and his leftish politics. Both are misnomers. Chacham Ovadia was certainly a posek who weighed all opinions and perceived halacha as the means by which we serve Hashem, not punish ourselves. As he himself said, one unversed in Jewish law can easily prohibit anything; it doesn’t take much knowledge to say “no” (see Rashi, Masechet Beitza 2b). But he didn’t just arbitrarily say “everything is permissible” to make people happy. He could be strict also. (ModOs take note:  in some circles, it also doesn’t take much knowledge to say “yes,” if halachic process and methodology are construed as trifles.) And he had the courage to stand behind controversial decisions, even those which defied the consensus of rabbinic opinion.

Most infamously, Chacham Ovadia issued an opinion in the 1990s in support of surrendering parts of the land of Israel for the sake of peace, and the Oslo debacle could not have occurred without the support of Shas, either implicitly or explicitly. From this vantage point, his political instincts were not always keen. But two points must be underscored that are widely overlooked: his decision was in favor of real peace, not the piecemeal destruction of Israel. (And few authorities would argue that maintaining every inch in the land of Israel in the face of national suicide is a plausible halachic approach; if it were, then even a tactical retreat in the heat of battle would be prohibited.)

The second point is even more telling: he publicly retracted his decision in 2003, writing that “the Oslo Accords are null and void” and that the peace of Oslo –the death and maiming of thousands of Jews – is not what he meant by “peace.” But the left has largely ignored the retraction. Two truths must be recognized: if another surrender agreement is tabled, Chacham Ovadia’s psak will be trotted out again, whether warranted or not (one can always argue that the coming peace will be the glorious peace anticipated by the psak, whether true or not – always the weakest link in the decision itself); and his support of Oslo was utilized disingenuously by Oslo-ites. They would have paid no attention to him had he opposed it like more than 90% of the Rabbis in Israel, to whom they paid no attention. (His late son, Rav Yaakov Yosef, notably disagreed with his father on this issue.)

He was fearless and colorful, which occasionally prompted him to speak somewhat caustically, all points catalogued enthusiastically by the “Gotcha Gang” of today’s faux moralists. Personally, I give a lot of verbal slack to people over 80 years old; they can speak freely! And despite these blips, his love of Israel was enormous, and his anguish over those Jews who are unfaithful to Torah was immense.

The 800,000 people at his funeral were about 800,000 more people than any of us mortals will attract to ours. It was a testament to the honor due to the Torah and its Sages, and to this exalted individual, who was blessed by G-d “who apportioned of His knowledge to those who revere Him.”

May his memory be a blessing and inspiration for all Jews.