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It does recognize that there are different personality needs and differing societal mores. But the Torah was always the same Torah for all Jews. What was expressly forbidden in the Torah was forbidden to all and what was permitted was also permitted to all. Much of the problems that exist in the Jewish world today have less to do with halacha and more do with political and societal norms.
Elevating these societal and political issues to the realm of Torah law and halacha, only sharpens our differences and creates unnecessary friction - which eventually casts a very negative light upon all religious Jews and the Torah generally.
In the haftorah from Yirmiyahu that was read for parshiot Matei –Maasei the prophet strikingly says "that those who hold the Torah tightly knew Me not." Those who hold the Torah tightly unto themselves, who see no one else but themselves and their society, and who are completely separated from the rest of the Jewish people, truly "know Me not." The Torah is for everyone and not merely the self-anointed few. Everyone has the right to create their own grouping and society but no one has the right to create a halachic basis that does not truly exist and to claim the Torah exclusively for themselves.
Over the ages of Jewish history there have always been differences over rabbinic power and identity, differing societal norms and customs and general attitudes towards the outside non-Jewish world and culture. The societal norms of the Jews in the Middle Ages in Spain were not those of the Jews in Germany and Central Europe, and the norms of Jewish society in Renaissance Italy certainly did not resemble those of the Eastern European shtetel.
Torah and halacha, with all of its allowances for differing nuances, unified all of the diverse parts of Jewry while preserving the basic whole of traditional Jewish law and life. With the advent of Chasidus in the eighteenth century, new and differing societal norms were introduced into Eastern European Jewish life. But again, these new mores were, in the main, restricted to societal behavior. And since groups of Jews lived far removed from one another in the Exile, these societal differences were tolerated and rarely were they the cause of continuing friction amongst the different societies of Jews.
Currently, this luxury of being able to be separate has been seriously reduced here in the Land of Israel. Here we are all thrown together so that the societal mores of one group clash daily and regularly with those of other groups. The only way to justify one’s societal mores over those of others is to elevate them to the status of halacha. This is a terribly damaging process for all concerned.
The struggle for turf, political and economic power, influence and direction of the Jewish world has been the hallmark of internal Jewish life for the past two centuries. The erroneous hopes and unfulfilled expectations of secularism, the Enlightenment, nationalism, Marxism, humanism, etc. all of which captured much Jewish support over the past centuries have, as a result, created a climate of separatism, an us-against them-attitude, in much of the observant religious society.
Feeling threatened and constantly on the defensive, much of religious society has wrapped the Torah about itself, unwilling and unable to share it intelligently with others. Walling out the outside world to the best of its ability, this grouping allows its societal norms not to be seen as that but rather as halacha from Moshe on Sinai.
This only serves to further the frictions and deepen the differences between Jews. Thinking that one’s societal norms are those that are best for everyone smacks of arrogance and weakness at one and the same time. A system of education that teaches that one’s societal norms are paramount even to halacha, only reinforces the difficulties that our religious society already faces in a world of instant communication and multiculturalism.
Once we agree that the Torah is for everyone and that it operates very effectively in different places and in differing societies, we will be on the way to the balanced view of life that the Torah truly demands from us.
P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
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Shoftim TESHUVA IN COURT OF LAW?
Parshat Shoftim-Chodesh Elul
Why does parshat Shoftim always come out during Elul? This innovative and central explanation is an eye-opener regarding many aspects of Judaism.
The Month of Elul TESHUVA IS THE ANSWER
The month of Elul serves as a vital time for self-reflection and personal accountability to prepare for true repentance.
P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
P'ninat Mishpat Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Chemdat Yamim The Goal of an Agricultural Yeshiva – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the cornerstone laying for the Yeshiva Chakla’it in Kfar Haroeh – 1938)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the cornerstone laying for the Yeshiva Chakla’it in Kfar Haroeh – 1938)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
