The despicable effort by the haredi-controlled Chief Rabbinate to purge Rabbi Shlomo Riskin because he does not conform to their stringent halachic approach may prove to be a blessing in disguise. The anger this outrageous initiative generated could be the final straw needed to dissolve this corrupt institution, which is held in contempt by most Israelis – including, ironically most haredim (ultra-Orthodox).
Rabbi Riskin is one of the outstanding role models of the religious Zionist community. I am privileged to have known him for over 30 years and consider him one of the greatest and most beloved Modern Orthodox rabbis of our generation. He is also an extraordinary creator of Jewish institutions.
A student of the great Rabbi Joseph Soloveitchik, in 1964 Riskin became the rabbi of Manhattan’s Lincoln Square Synagogue, which he transformed into one of New York’s most successful Orthodox religious centers.
In 1984, at the peak of his career, he moved to Israel and became founding chief rabbi and a leading developer of Efrat, which is today a highly successful community.
In addition to acting as a communal rabbi, he launched the Ohr Torah Stone institutions, which include one of the best networks of Modern Orthodox schools in Israel, ranging from junior high school through to graduate programs. He also created a special program to inculcate young men with the knowledge and skills to be effective rabbis and educators throughout the Jewish world.
He displayed innovation by seeking to blend halacha with the requirements of a modern industrial Jewish state.
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He strove to upgrade the status of women and to this effect launched Midreshet Lindenbaum, a college designed to educate religious women. He also created a five-year program designed to train women to act as religious advisers paralleling rabbis. This and his efforts to address the issue of agunot (women in unwanted marriages whose husbands are unwilling or unable to grant them divorces) outraged the ultra-Orthodox.
Rabbi Riskin also had a major impact in the field of marriage, divorce and above all, conversion, where he established independent conversion courts that were bitterly challenged by the haredi establishment.
Riskin considers the issue of conversion – especially related to immigrants from the former Soviet Union – as one of the greatest religious, national and societal challenges facing Israel.
He was at the forefront of efforts by the moderate Tzohar rabbinical council to decentralize the appointment of rabbis and provide Israelis with choices beyond the extremist ultra-Orthodox candidates appointed by the Chief Rabbinate.
When at the age of 75 Rabbi Riskin’s tenure came up for a five-year extension – an automatic procedural formality, the chief rabbinical council took the unprecedented step of refusing to reappoint him.
It was only due to a plea from the recently elected chief rabbi of Jerusalem, Rabbi Aryeh Stern, that the council reluctantly agreed to interview him. He only learned about his provisional rejection from the media.
This was not merely an attempt to publicly humiliate one of the doyens of Modern Orthodoxy. It was a ploy by the ultra-Orthodox fanatics to assume unprecedented total centralized control of religious leadership and to marginalize those with different approaches.
But choosing to impose their agenda on Efrat, a bastion of national-religious Zionism, is likely to backfire and the crude effort to oust Rabbi Riskin against the wishes of his community exposes crude agenda of the Chief Rabbinate.
As far back as the Mishna, there were robust debates in the interpretation of halacha between the more liberal Beit Hillel and more stringent Beit Shamai schools. And this process of debating the “70 faces” of Torah ensured that a plurality of interpretations prevailed at all times. Now even the ultra-Orthodox compete among themselves to impose the most stringent interpretations of implementing Jewish laws.
This is being extended to the Diaspora with the Israeli Chief Rabbinate insisting that conversions to Judaism by Orthodox rabbis lacking their endorsement should no longer be recognized as Jews by the government of Israel and thus ineligible for aliya.
This is outrageous and entirely beyond the jurisdiction of the Chief Rabbinate. Former chief rabbis like Rabbi Isaac Herzog, Rabbi Shlomo Goren and others were outstanding religious scholars, moderate and devoted religious Zionists, in stark contrast to the mediocrities and corrupt individuals who succeeded them when the haredim hijacked the Chief Rabbinate.
It is significant that the current Ashkenazi chief rabbi, David Lau, ensured his election by giving an unqualified undertaking to haredi groups that he would resist any proposed reforms relating to conversions or rabbinical administration without their prior approval.
To make matters worse, the level of corruption and scandal associated with the Chief Rabbinate reached bedrock when the former chief rabbi (whose appointment was orchestrated by the haredim to block a national-religious candidate of genuine stature) was arrested and charged with purloining millions of dollars via illegal activities and corrupt practices.
Not surprisingly, the attempts to humiliate Rabbi Riskin created enormous outrage. The Tzohar Rabbinical Association stated that “above any effort to depose Rabbi Riskin flies a clear red flag of revenge directed against his positions and halachic decisions” and accused the rabbinical council of initiating this solely “for political considerations and to enable them to appoint insiders in his place.”
Education Minister Naftali Bennett, who heads the religious Zionist Bayit Yehudi party, stated that the Chief Rabbinate was behaving in an “unacceptable” manner and that he would not stand by and permit this.
Jewish Agency head Natan Sharansky described Riskin as “a Jewish leader and an Israeli patriot,” insisting that there can be “no questions about his qualifications for his continued service.”
The Efrat municipal council unanimously voted to extend the rabbi’s tenure and condemned the intervention.
Rabbi Riskin made it clear that if necessary, he would appeal to the Supreme Court, but that so long as the Efrat community wished to retain him, he would continue to serve them as rabbi without payment.
The abject silence of Diaspora Orthodox institutions was disappointing, encouraging Rabbi David Stav, the head of Tzohar, to call on Jewish communities in the US to stop inviting chief rabbis David Lau and Yitzhak Yosef as their guests if the Riskin provocation is not withdrawn.
The Rabbinical Council of America, once a robust Modern Orthodox group, expressed the hope that the differences would be amicably settled. One of its executive officers, Rabbi Avrohom Gordimer, actually accused Rabbi Riskin “of violating the trust of his employer and contravening the rulings of the most preeminent halachic authorities of this and previous generations,” alleging that “the employer had more than ample reason to maintain that his employee was not adhering to the policies and values that he was hired to uphold.”
This obscene depiction of Riskin as an employee of the Chief Rabbinate reflects the distorted mentality of those currently controlling the institution.
In view of the waves of protest, there is every probability that the Chief Rabbinate will back down.
But now is the time for Israelis and Orthodox Jews throughout the world to raise their voices and say enough is enough. Despite the repercussions of a division, breaking away and setting up independent religious courts directed by moderate Zionists is the only means by which to terminate the exclusive control of the haredim.
Throughout the Exile, the rabbinate never imposed centralized religious control and there was always a plurality of differing halachic interpretations.
The issue is not whether we should be more or less stringent in the application of Jewish law. Any Orthodox community should be entitled to select its choice of spiritual leader. Haredim are entitled to practice their religion as they see fit. Indeed, there are aspects of their spirituality and lifestyle that our hedonistic society could benefit by emulating. But that does not provide a license to enable the most extreme elements to impose their limited worldview on Israeli society.
The Chief Rabbinate is regarded with contempt and despair by the vast majority of Israelis, including most haredim, who merely exploit the institution for their own purposes. The greatest impediment to the current religious revival is the deplorable status of the rabbinical bureaucracy, which alienates rather than attracts Israelis to their Jewish heritage. The scandalous effort to degrade one of the most beloved and successful Orthodox rabbis of our generation should be a wake-up call to introducing highly overdue, radical changes in the rabbinate.The author’s website can be viewed at www.wordfromjerusalem.com.
He may be contacted at firstname.lastname@example.org.
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