Readers’ Comments

The discussion of religious labels and orthodox education has solicited many responses by our readers, and I would like to address some of them before renewing the conversation.

One reader commented that: Today’s society is complex. Yes, our Jewish society as well definitely has challenges, but it sounds as if you have an axe to grind with the religious community. There are problems, no doubt, but this is not the space for it.

My response: I see myself as an integral part of the religious community, which I have served as a pulpit rabbi and a teacher for over thirty years, and it is there where I have most of my friends and family. I do not hesitate to point out things which go wrong within my family, and similarly, I do not shay away from discussing problems which afflict the religious community. In the Haggada, the last of the four sons is the one who does not ask any questions. In a way, his situation is the most dangerous one, because if we are not moved to action by what we see and feel, if we remain apathetic, we are bound to perpetuate and exacerbate current problems. The religious community, with all its denominations, is composed of wonderful and caring people, who respect the values, history, and tradition of Judaism. My call is for the leaders to seek ways to promote unity, or at least mutual respect, between the different factions of the Jewish people, and avoid the use of divisive religious labels.

Several readers referred me to the book: To Heal the World? How the Jewish Left Corrupts Judaism and Endangers Israel, by Jonathan Neumann, in which the author argues that the phrase “tikkun olam” has been co-opted for political purposes, many of which are problematic or even offensive to normative Orthodox views. 

My response: The focus should not be on the label but rather on the content. Tikkun Olam simply means mending the world, which is a noble goal. Before trying to convince each other which religion or denomination is true, or coercing them to do so, we have so much to do in addressing poverty, famine, and diseases. “Tikkun Olam” was sequestered from the orthodox community because it did not pay enough attention to it during centuries of persecution and alienation. Our eye was turned inwards, focused on making our society perfect, and we thus allowed others to label us as separationists. Those who deny the divine origin of the Torah or the idea that the Mitzvot are eternally bounding, may want to perceive Tikkun Olam as a system which replaces the legal system of the Torah and negates the need to observe laws which govern man’s relationships with God. That should not take away from the commitment of the orthodox community to Tikkun Olam.

The ideal of the Torah was not to have people studying Talmud around the clock. The Torah’s legal system addresses all aspects of Jewish life, so when the Torah says that one should think of its words constantly it means that the life of the farmer, the merchant, and the scientist should be imbued and guided by the Torah. But it is not only the Ultra-Orthodox community which shuts itself from the world. While the Modern Orthodox establishments promotes an agenda of תורה ומדע – Torah and Science, or תורה עם דרך ארץ – Torah with Civility, which also means being financially independent and not relying on charity, the focus is still internal.

Yes, we encourage our children to become doctors, lawyers, scientists, teachers, and businessmen, but all these exist side by side with Jewish life. They can even support Jewish life or be practiced differently because of Jewish observance and value, but we do not promote involvement in global issues in the name of Judaism. How many Ultra-Orthodox, Modern-Orthodox, or Open-Orthodox Jews are actively involved in the American political system? How many are involved in organizations focused on solving global hunger, poverty, and diseases? We need more orthodox Jews who profess Tikkun Olam and who see Olam, the world, as something which is finally greater than our own little world to which we were confined during thousands of years in exile.