Good Questions To Ask Ourselves
Even as Prime Minister Netanyahu’s efforts to put together a coalition founder on the issue of inclusion of charedi parties, the acrimonious debate continues. Doubtless, readers have had their fill of both attacks on all things charedi (not just draft exemptions), as well as all kinds of defenses.
The piece that follows is different, both in style and in its source. It doesn’t conclude anything. It just asks questions of charedim. Put simply, it asks charedim to apply the same standard to themselves that they do to others. The same technique could easily be flipped. DL and secular Jews could be similarly asked to look at their own behavior with the same critical eye with which they look upon charedim.
The bottom line is that no possible meeting of the minds ever takes place without each party putting themselves in the position of the other, and trying to understand things from their perspective.
The source is unusual in that is a call for soul-searching coming from within the charedi world. The author learned in Ponovezh, is a Rosh Kollel in Yerushalayim – and is also the Rav of Netzach Yehudah, the charedi army battalion. Furthermore, the original Hebrew version appeared in Kikar Shabbat, a charedi outlet. It is much to their credit – and perhaps a sign of changing times – that they published it.
The English language version of the article by R Dovid Bloch appeared in the Jewish Press.
1. We’ve chosen, for understandable educational reasons, to withdraw and live in exclusively Haredi cities and neighborhoods, avoiding as much as possible any social contact with the secular.
This is legitimate and understandable, but as a result they don’t really know us, amd so they naturally view us as bizarre, in our manner of dress, our behavior, and our language. This creates aversion and alienation. Why, then, we are angry at them for treating us this way?
2. We chose, for educational reasons—although some of us really believe it—to teach our children that all secular Israelis are sinners, vacuous, with no values, and corrupt.
This could possibly be a legitimate view, but, then, why are we shocked when the secular, in return, teach their own children that the Haredim are all primitive, with outdated and despicable values?
3. We have chosen, for the sake of the preservation of Torah in Israel, to prevent our sons from participating in carrying the heavy burden of security, and instead tasked them with learning Torah.
Of course we could not give that up, but why are we outraged and offended when the secular, who do not recognize nor understand this need—or rather most of them are familiar with the issue, but argue that there should be quotas—see us as immoral, and some despise us as a result?
4. We chose for our sons who do not belong, by their personal inclination or learning skills to the group of Torah scholars (Yeshiva bums and worse), to also evade enlistment—including into perfectly kosher army units. And when it comes to the individuals who have joined the Haredi Nahal, we do not praise them, but despise them instead, and we certainly show them no gratitude, while the Haredi press ignores them—in the best case.
Why, then, are we outraged when the secular don’t believe our argument, that the purpose of keeping yeshiva students from enlisting, is to maintain Torah study and not simply the Haredim’s unwillingness to bear the burden?
5. We chose to teach our children not to work for a living, and to devote all their time to Torah study. Clear enough, but, then, why are we shocked when the secular—who do not consider Torah study an all encompassing value—feel that we are an economic burden on their necks, as a mere 38% of us take part in the labor force, and they hate us for it.
6. We chose not to teach our children any labor skills, and we condemn those who do pursue a profession. As a result our kolelim include all of those who do not belong among the scholars and still prefer not to work for a living.
Why, then, do we complain when the secular feel, and say so with an increasing volume, that we are parasites, living off of their efforts?
7. We chose (for educational considerations?) not to educate our children to show gratitude to the soldiers who risked their lives and were killed or injured for our sake, too. So we do not mention them in any way by any special day or prayer or special Mishna learning that’s dedicated to their memory. Moreover, not a single Mashgiach or Rosh Yeshiva ever talks about it in a Mussar Schmooze, and you’ll find no mention of it in the Haredi press.
Why, then, are we surprised that the secular feel that we are ungrateful and despicable, and that the reason for our not enlisting is simply because we are parasites, living off the sacrifices of others in society?
8. When extremist, delusional groups behave in ways that besmirch the name of God—e.g. the spitting in Beit Shemesh, dancing during the memorial siren, burning the national flag—our rabbis chose not to condemn them, clearly and consistently ( except for a few faint statements here and there). Why, then, are we explaining away the fact that the secular believe we all support those terrible acts? Why do we insist that their hostility stems from their hatred of the scholars?
9. We’ve opted to allow our public officials and pundits to curse out all the secular all the time. Why, then, when the secular media treat us the same way, are we offended and cry out that they’re persecuting us?
10. The Haredi press will never offer any praise of or express support for secular Israelis who perform good deeds. Why, then, do we jump up and down when we are rewarded equally? And, in fact, while Haredi spokespersons rarely point anything positive about secular society, the secular media often gives positive coverage to Haredi organizations like Yad Sara, Hatzala, Zaka, etc.
11. We would not agree, under any condition, that secular Israelis turn up in our schools to teach our children heresy, and we would have kept them from putting up stands with books of heresy in our areas. Why, then, do we not understand when the secular do not agree that we seduce her children into denying their parents’ heresy?
12. We do not agree—in my view, rightfully so—that secular people move into Haredi neighborhoods. So where do we get the arrogance and audacity to call anti-Semites those secular who don’t agree that Haredim move near their homes, in secular neighborhoods?
[Hat tip to a slew of readers. Dr Arnold Lustiger led the pack.]