In a Times of Israel post (http://blogs.timesofisrael.com/r-riskin-versus-the-chief-rabbinate-a-dose-of-reality/)
Rabbi Avrohom Gordimer makes the case that Rabbi Shlomo Riskin is not a “team
player.” One of the consequences of not being a “team player,” he argues, is
that one is liable to be dismissed by their employer. Companies, in order to be
successful, need to have employees who will not violate their trust.
While this is true to a certain point, Rabbi Gordimer fails
to point out that sometimes, “maverick” employees are necessary. These employees, more commonly known as “whistle-blowers,”
step forward to point out abuses or criminal activity within an
organization. While it is true that
these employees commonly suffer consequences as a result, there are laws on the
books in the US and in Israel that protect these employees.
When the Israeli Rabbinate (Rabbanut) arrogates to itself
the right to wield Halacha as a cudgel to belittle, intimidate, bully,
and compel individuals to act and even think a certain way, they corrupt
the very fabric of Halacha that they are entrusted to interpret and uphold.
Rabbi Riskin most certainly falls into the category of a whistle-blower as he
does what he needs to do to point out and counter abuses within the
Rabbanut.
When the Rabbanut makes ona’at ger (oppressing the convert,
a Torah prohibition) a matter of policy[1],
certainly, action is needed. When
members of the Rabbanut engage in out-and-out criminal activity, and Rabbanut
leadership remains silent - in effect condoning such behavior[2]
- this constitutes a true “chillul
Hashem b’farhesya” (public desecration of God’s name, a Torah prohibition.)
When members of the Rabbanut systematically silence or eliminate women’s voices
about issues that affect Israeli society[3],
or treat them as second-class citizens[4],
following the norms of other countries such as Saudi Arabia (chukot haGoyim,
norms of other nations, a Torah prohibition), some remedial action is called
for.
The Rabbanut, as well as various rabbis in the Diaspora,
have done tremendous damage to the credibility of the Orthodox Rabbinate. The
Rabbanut has caused serious erosion in the public trust of all rabbis, and this
will directly lead to wider abandonment of our faith. It is incumbent upon rabbis like Rabbi Riskin
to restore the balance of power to marginalized segments of Jewish society and
to partner with them in rebuilding that trust.
There is ample room and precedent within our tradition for
bona-fide disagreements about Halacha, and there is an appropriate time
and place for each opinion to come to the fore. However, many of the
disagreements between Rabbi Riskin and the Rabbanut are not disputes about Halacha.
Rather, the disagreements are conflicts about what constitutes sound public
policy. The nature of sound public
policy can certainly change from time to time, from community to community and
even within a community. Blind
insistence on universal positions on public policy serves to further deepen the
rift between the Rabbanut and the vast majority of Israeli society and Jews in
the Diaspora.
As a young child growing up in the 1960’s, I was taught that
the Rabbanut, while “Orthodox” in composition, existed to serve not only all
members of Israeli society, but also World Jewry. As an adult, it is keenly disappointing to
find out that the Rabbanut serves only to further divide the Jewish People.
There are indeed many sides to the story. I welcome Rabbi
Gordimer’s perspective, and quote his own words to remind him that “when
pertinent facts of the narrative are glaringly omitted, the omission is quite
telling.”
[1]See
for example http://www.ynetnews.com/articles/0,7340,L-3538630,00.html
and https://www.thejewishweek.com/news/israel-news/fresh-skirmish-who-jew-wars.
[2]
See http://www.israelnationalnews.com/News/News.aspx/191161#.VWijoc9Vikp.
Note that according to allegations, not only did R' Metzger countenance the
criminal activity while Chief Rabbi, he also was an active participant in it.
[3] See
http://www.thejewishweek.com/editorial-opinion/opinion/silencing-womens-voices-time-speak-up
for examples.
[4]
See http://www.haaretz.com/news/israel/israeli-leaders-are-to-blame-for-the-religious-segregation-they-decry-1.402330.
R’ Metzger’s statement, ending with “what can we do?” implies that ideally, there
ought to be something the Rabbanut can do to segregate public bus lines.
