No Holds Barred: The rabbi as a declining Jewish profession

I fear that money is becoming too important in our community, with the influence of rabbis being largely marginalized.

By
September 23, 2013 21:38
From left: Rabbis David Stav, David Lau, Shmuel Eliyahu and Ya'acov Shapira

2013 chief rabbi candidates 370. (photo credit: Ivgy, Wikipedia, Courtesy)

 
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A curious thing happened the other day. My son Mendy completed his rabbinic ordination after rigorous studies at an elite Chabad seminary in South Africa, and not all of his friends were happy for him.

His former classmates, who are today studying to be movie directors, thought he would aim higher and choose a career in media. Others, headed to finance, were sure he would choose a more lucrative vocation. Still others, planning to go into politics, thought he would pursue something with real power and influence.

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Welcome to a new era in the Jewish community, where money has so overtaken our professions that even doctors and lawyers are seen as failures compared to hedge-fund managers and private-equity executives.

Yes, I realize that money has always been important, and not just in the Jewish community. But there was a time – not all that long ago – when rabbis were the heads of the community, due to the qualifications conferred upon them by immersion in Jewish texts and commitment to Jewish values.

Today, of course, philanthropists call the shots. In many synagogues, rabbis have been neutered by boards who determine their contracts, rendering them harmless and colorless, bereft of opinion and conviction, and therefore of inspiration.

Indeed, it might be said that the prime ingredient of Chabad’s success was the rebbe’s vision of having rabbis build communities and bringing philanthropists on board, in place of the current model, where money-men build communities and hire rabbis they can control.

To be sure, some philanthropists are eminently qualified to give the community direction, focused as they are on deepening Jewish tradition and identity among our youth. On September 29 in New York City, our organization, This World: The Jewish Values Network, is staging an event on genocide, Syria, and the responsibility of the strong to protect the weak, featuring President Paul Kagame of Rwanda and Professor Elie Wiesel in conversation. The event will feature Sheldon Adelson and Michael Steinhardt, and not just because they are the most generous of communal philanthropists but because, through Birthright, both have reached hundreds of thousands of Jewish youth whom the rabbis did not.



But even they would agree that after experiencing Israel these young men and women require charismatic, spiritual professionals to fan the glowing embers of identity into a lasting flame.

I fear that money is becoming too important in our community, with the influence of rabbis being largely marginalized. Bar mitzvahs are elaborate to the point that they eclipse spiritual content. Weddings are expensive to the extent that young couples can hardly afford the life that follows. And our best and our brightest are headed to Goldman Sachs rather than to rabbinical seminaries. Small wonder, then, that so many of us complain that on the High Holy Days the rabbi’s sermon puts us into a coma.

Here is where the Festival of Tabernacles and the impermanence of the succah resonates with our generation in particular. The evanescence of property is the universal lesson theme behind Succot, when God evicts us from our fancy homes and forces us to live in temporary huts, lest we grow so dependent on material comforts that they come to define our existence.

Displacing us from our comfort zone seems to be the consistent theme behind the High Holy Days and Succot. On Rosh Hashana we are deprived of the surety of our very lives. As the “Unetaneh Tokef” prayer captures so powerfully, the day determines “who will live and who will die; who will die at his predestined time and who before his time.” Then, on Yom Kippur we are deprived of food and sustenance.

Finally, on Succot we’re dispossessed of our very homes. But amid the depravation there is peace.

Last month, my wife and I climbed Mount Kilimanjaro and lived in a tent in freezing conditions for a week. We could not shower. Our sleeping bags were on the stony ground. There was something painful but also liberating in detaching ourselves from the modern amenities that have come to imprison us all. For the first time in years my mind felt unencumbered. I came to know myself deeper and better than before.

This Succot coincides with the fifth anniversary of the Wall Street meltdown, where people discovered that that the bricks and mortar of their homes are so ephemeral that they can be repossessed by a bank over a delinquency of just a few thousand dollars.

The message: there is nothing lasting in life save for a man’s convictions and a woman’s beliefs.

Some in America today see capitalism as a heartless expression of gluttony, and investment bankers as leeches who have sucked the blood out of the financial system to pay for their Ferraris.

Others argue that capitalism is the very engine of economic prosperity and view the Wall Street protestors as envious anarchists who would transform the United States into a bankrupt socialist state.

As a capitalist I agree that expecting the government to subsidize those capable of working creates an undignified dependency. “Man is born to work,” the Bible declares. But as a rabbi I know that materialism is monolithic, slowly suffocating our souls and hardening our hearts. Bear Stearns, Lehman and Merrill Lynch collapsed not because their employees didn’t work hard enough, but because of the decadence of their values.

Succot forces us to focus on the transient nature of property and teaches that we dare never allow material possessions to give our lives meaning. Life ought never be reduced to the vulgar acquisition of things.

Rather, it is the family that moves into the succah with us that lends our fleeting existence permanence and our transitory lives purpose. And it is the rabbis who inspire us to be more committed to our religious beliefs that give us something higher to live for than mere material acquisition.

The author, a rabbi, will shortly publish Kosher Lust.

Tickets for the Kagame-Wiesel event, which he is moderating, can be booked on www.shmuley.com. Follow him on Twitter @RabbiShmuley.

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