Disclaimer: I don’t like
labels as it pertains to Torah identity. I don’t love the term “orthodox Jew”,
modern-orthodox, etc. Personally, I would prefer the term halachic Jew, but
some of the most aggressive religious innovators insist that they are acting in an halachic manner. On the other hand, I have zero patience for those who nit-pick
with ridiculous semantics. In this article I use the term orthodox Jew, because sometimes terms
become deep-rooted in a communal identity, and the desire to shake the root
free is both wasteful, unnecessary, and sometimes counter-productive. I use the term when referring to religious rabbis who believe in the absolute Divine nature of Torah, and the mass revelation at Sinai.
Once upon a time, there were giants of Torah. Men with wisdom to combat the modern idols of secularization. Men who defended the
integrity of the Jewish synagogue and the Jewish family from goyish
modernization. Men who spoke with deep wisdom in defense of the deepest
truths. Men who understood that modern definitions of feminism, woman’s rights,
and similar minded ideologies spoke more of the faulty psychology of their respective advocates, than of any new-age modern revelation designed to liberate women
from being women. Once upon a time, great men of Torah fought for yahadut.
Today, there are few if any prominent vocal voices. And so, whenever the
new radical voices in the Torah community (who speak in the name of Torah)
speak violence to the system, there is deafening silence. On issues that should
transcend all labels and factions, and appeal to everyone concerned with protecting Halachah, one hears the void.
Ironically, some of the most
blatant outrages occur in Israel, where unbridled Jewish messianic fervor
renders many Jews vulnerable to aberrant belief systems. Consider the spectacle
of orthodox rabbis giving a kosher seal to evangelicals and missionaries in Israel because of a distorted notion of
achalta de'geula.
Consider how one prominent Rabbi in the heartland of liberated Samaria opened
up his community to evangelicals in order to benefit from their free labor. Today, these evangelicals have transitioned from living in tents to dwelling in cottages.
Consider that Tommy Waller, the leader of these evangelicals from the volunteer group "Hayovel", once infamously admitted in a promotional video that such opportunities will give him a chance to
missionize (video):
"As we're working with these people, we'll be able to share with them this...this Jesus that we know."
Further on in the video, a family member elaborated:
"Our family has begun a ministry called Hayovel. The vision of Hayovel is to develop a network of individual, families, and congregations who are ready to labor side by side with the people of Israel. To bless them, to stand with them, to share with them a passion for the soon coming jubilee in yeshua messiah. We extend the invitation to you, to join us."
Interfaith-Dialogue
And what of the growing number of religious rabbis who swim
in the dangerous waters of interfaith dialogue? Perhaps most outrageous of all
is that easily the most prominent individual involved in this lunacy repeatedly treads upon his
deceased Rabbi’s famous stringent halachic ruling which prohibited such actions. (See Rav Soloveitchik's famous essay
"Confrontation" and follow-up
Addendum.)
On a more general level, how is orthodoxy supposed to cope
with the following?
- Rabbis with kipot and beards who reflect on a morality independent of
Halacha? Rabbis whose readings of Torah verse and Talmud require a torturous
misreading of the written and articulated meanings?
- Rabbis whose usage and
defense (if only for application regarding what they believe to be “antiquated”
injunctions, and not every day Halacha) of this tactic remind me of the
perverse attempts of “Jewish Renewal”.
- Religious Rabbis whose interpretations of of Divine injunctions mirror the
tactics of maskilim new and old. Rabbis who see metaphor in the biblical injunction to destroy Amalek and the 7 Nations of Canaan.
- Rabbis who believe in a “new Halacha”. Rabbis who opine that Rambam and others spoke for their age
alone.
- Religious Rabbis who advocate for homosexual marriage.
- Rabbis for Hillary Clinton and her leftist anti-Torah positions.
- Rabbis who engage in biblical criticism.
- Rabbis who wish to free Spinoza from his well-earned excommunication.
- Rabbis
for "open-orthodoxy" and the ordination of women.
- Rabbis whose well-intended but misguided notions will
surely lead the next generations on the path to a new reform movement.
I worry about the future of Judaism. Not for its
ultimate survival, since our tradition is stronger than any threat we face. But the
war will come at a cost. The cost of souls lost to heresies new and old.
Once upon a time, giants of Torah fought for truth against the reformation of Torah. Today
the Torah community is as weak as ever. Not in terms of over-all
Torah study. In that context, there is more Torah study today than ever before.
But with the rise of social media, and the new movements pandering to all sorts
of foolishness, Torah Jewry is intellectually susceptible. We lack sophisticated courageous Torah leadership
to stand up for unpopular truth.
Even the RCA has shown an inability to reign in radical thought. How
long did it take for them to take a stand against the growing clamor of the new
“orthodox” to ordain woman?
The great men are gone. The classic men of past generations who fought critical battles for the preservation of Torah. Today’s religious rabbis shirk their
duty to protect their flocks. Worse yet, many lead
their flocks astray.
Factionalism
render’s certain camps relatively insulated from some of these heretical
voices. For the time, at least. One attraction of these new voices which will appeal to the disaffected of every community, is that some
of these new prophets raise valid points about institutionalized
rabbinical abuses which represent a chillul Hashem. These real
issues act a springboard to hoist radical ideas. The fact that a stopped clock
tells accurate time twice a day does nothing to change its general status as a
broken instrument.
Yet the willingness to admit abuse speaks of a candor which
people find impressive. The answers are usually less impressive, and are usually more
grounded in feelings than Jewish law. But one cannot ignore the real issues, and the attraction of those who address them. One
must find better solutions reflecting Torah positions. “Orthodoxy” doesn’t need
to change, despite the popular insistence that it must. Corruption is by definition contrary to Torah. If it is corrupt, then it cannot be orthodox despite the identification as such by the corrupt. We need to aggressively return to the truths of Torah.
Where are the giants who fought for
halachic integrity?
These great men are gone. Today we have silent men. Fearful men. People afraid
to confront those who seek to ordain female rabbis in the name of
orthodoxy, and those who would rather create a new Halacha to free chained women,
rather than call for Jewish men to break open the heads of recalcitrant men. Today, we have Rabbis who in the name of compassion, will create leniency where none can be found, and in turn, will create mamzerim. The greatest and most sensitive poskim of the past, were sometimes hamstrung by halachic reality. They understood that non-halachic compassion will destroy the Jewish people.
In the name of political correctness,
some may opine that the Rambam’s words were for his age alone, and that the
Nesher could never have imagined a Jewish state in a modern age. My understanding
of the Rambam is that he foresaw much more than his modern day detractors ever
could. Unlike others, he wrote about biblical wars precisely because he understood that the process of redemption will occur, and war will be necessary.
In the name of religious tolerance, many distort the
Meiri in a way that he could never have imagined, as a source for all sorts of prohibited activities. The Meiri never could have
fathomed a prominent religious America rabbi in America entering a national church for
Obama’s initial swearing in ceremony. No one puts a gun or a sword to a Rabbi's head in America, and yet he entered a forbidden place of his own volition.
Political correctness has infiltrated orthodoxy, and many of her supposed proponents are becoming
increasingly susceptible to liberal sensibilities. Now is a time for
intellectual zealousness for Hashem. Men of Torah need to face the
new heresies and radical innovations, and intellectually combat the religious proponents of these foreign notions.
An orthodox Judaism which fails to heed today’s call, will suffer in the coming years. The impact will affect even the
most insulated communities.
One day, the orthodox will awaken from their slumber and cry out for action. What will they do? They will create conferences to deal with the new “crises”.
But by then, the bleeding will be copious.
