Here’s an Israel story everyone should keep tabs on. For the first time that I can recall, an ultra-Orthodox member of the Knesset has openly defied the authority of his party’s spiritual leaders. This comes after Rabbi Haim Amsalem of Shas spoke out against the lifestyle of married yeshiva students who prefer to study Torah and live off handouts rather than get a job — in other words, against the central ideal that defines ultra-Orthodoxy in Israel today. Over the weekend, his party’s official newspaper ran a series of articles slamming him, and now the party leadership, its four-man Council of Torah Sages headed by Shas’s spiritual leader, former chief rabbi Ovadia Yosef, has called on him to quit, adding that if he does not, he’ll be little more than a “thief in the night.” One Shas commentator likened him to Amalek, the Ur-enemy of the Jews, whose memory is, according to the Bible, to be “wiped out.”
Amsalem, however, is sticking to his guns. Calling the handouts “shameful,” he has refused to give up his Knesset post, arguing (probably correctly) that his views reflect those of the great majority of Shas voters.
Why is this story so important? First, because Amsalem is giving voice to an increasingly discontented voter base for Shas — an electorate that walks a thin line between embracing Rabbi Yosef and his defense of Sephardic Judaism while living a lifestyle that, for the most part, is traditional rather than ultra-Orthodox, which means that they work for a living and don’t necessarily buy into the Ashkenazic-invented ideal of Torah study as a full-time job. For the first time, they have a rabbi that speaks his mind for the things they actually believe in.
Second, because here we have the most vivid example of the clash between democracy and religious authority. As a duly elected member of parliament, Amsalem has every legal right to keep his post. Yet the Orthodox parties in Israel have always been run according to a model in which their representatives in parliament accept party discipline not just as a political duty but as a religious one as well. Amsalem’s fate will tell us a lot about whether democracy or religion has supremacy in the Jewish state.
Third, because Amsalem has raised a powerful challenge to the very idea of rabbinic authority. Over the centuries, rabbis have claimed a moral right to tell their flocks what to do, on the grounds that their extensive study gives them the requisite expertise in the religious law. The dirty little secret, however, is that there is no formal hierarchical establishment in Judaism akin to what exists in the Catholic Church. In practice, rabbis have authority only over whoever chooses to follow them. The result is that rabbis who don’t take seriously the underlying values of their followers end up having no one to lead. Beneath the veneer of top-down authority, rabbinic politics has always been far more democratic than most rabbis would admit.
If Shas’s rabbis are reacting wildly to Amsalem’s challenge, it’s because they perceive a real threat to their hold on power. But as the Jerusalem Post‘s Jeff Barak points out, Amsalem is giving a rare, clear voice to what a great many of Shas’s own voters already believe. How this plays out could well determine the future of the Shas party, the ultra-Orthodox rabbinate as a whole, and a certain slice of democratic life in Israel as well.
Goldberg Was Right About Israel’s Problems but Wrong About the JNF
Last week, Jeffrey Goldberg stirred up a minor hornet’s nest by writing in his Goldblog at the Atlantic that the proper reaction to the fire that devastated northern Israel was to stop contributing to the Jewish National Fund. His reasoning was that since the extent of the damage was due to the Israeli government’s decision not to adequately fund the fire service as well as its general incompetence, it would be wrong to donate funds to a charity that is best known for planting trees. As he wrote in a later post, since “There is no reasonable guarantee that the tree I donate will be adequately protected by the JNF or the State of Israel,” JNF won’t be getting any money from him.
Predictably, Goldberg has been torched by many readers who have wrongly interpreted his stance as one of turning his back on Israel. Equally predictably, Goldberg has been whining about his critics on his blog and telling them that “the Leon Uris phase of Jewish history is over,” which I suppose means we are no longer supposed to see all Israelis as carbon copies of Ari Ben Canaan, the superJew hero of Exodus. That’s fair enough, though I find it hard to believe in this era, in which Jewish Israel-bashing is a common phenomenon, that there was ever much doubt about that.
To further bolster his defense, Goldberg today quotes COMMENTARY contributor Daniel Gordis, who excoriated Israel’s current government (and its predecessors) in the Jerusalem Post for both its lack of planning for such a fire and the general lack of interest in thinking about the future that seems to characterize the Israeli bureaucracy as well as the political class. Gordis is, of course, dead right about all this. The 61-year-old Arab siege of the country has bred a crisis mentality in which non-military threats are often ignored. Its political system has failed to breed a sense of accountability, and the hangover from decades of socialist economics has created a corruption problem that has retarded efforts to improve governance on many levels.
But as much as foreign supporters of the Jewish state ought to share the frustration of Israelis about all this, Goldberg is still wrong about boycotting the JNF. The fund cannot guarantee that the trees Americans pay for won’t burn in a future fire, but that doesn’t mean that Israel’s forests shouldn’t be replanted. To punish the JNF because of governmental failures would be no different from a call to stop funding charities that served the people of New Orleans after Hurricane Katrina because of the colossal failures of local government to protect their citizens as well as for the mistakes the Army Corps of Engineers made in estimating the damage that a storm might do to the city’s levees. Giving to the JNF is not, as Goldberg says, co-opting Diaspora Jews into supporting a cover-up of governmental failures. To the contrary, such donations will help fund the cleanup and recovery.
Goldberg is right when he says Israel should fully fund its fire-fighting capability, but the country’s mistakes on this issue will be rectified for the same reason that New Orleans’s flood prevention has been improved: it took a disaster and a bitter public backlash to force the government to prioritize this issue. This is the way with all democracies. Just as the defeats suffered during the Yom Kippur War and the Second Lebanon War prompted army reform in Israel, you can bet that Israel’s fire service will never be shorted again, or at least not anytime soon. This proves that for all its specific problems, Israeli democracy is not much different from the kind we practice here, where our leaders are just as guilty of fighting the last war rather than planning for the next one as they are in Jerusalem.