King David. Two Perspectives (Daf Yomi - Berakhot 3b-4a)

On the Israeli Religious Zionist scene, a storm has raged in recent weeks about the proper way to study Tanakh (Bible). Does one study the text itself, or does one approach Tanakh exclusively through the filter of Hazal (the early Rabbis)? Now this is a highly politicized debate, but at some level it has focused upon the appropriate manner in which to treat Biblical characters, in particular the heroic ones. Should they be viewed as real people, great people, but with human achievements and also failings, or, alternatively, should they be seen as exemplary, almost superhuman role-models, whose sins are not open to assessment on a regular human sale of measurement?

This question is regularly brought to the fore in my Tanakh classroom, when studying Jacob's trickery of his father, or David's sin with Batsheva and Uriah. How should we assess these figures?

Well, in today's Daf Yomi, we see a classic example of one Rabbinic way of viewing King David that seems at variance with the Tanakh text.

Berakhot 3b-4a views David as the most pious of men, who spends his nights studying Torah and praying to God.

R. Ashi says: Till midnight he (King David) studied the Torah, from thence on he recited songs and praises.

He is a posek, a Rabbinic expert who issues Halakhic rulings on laws of Nidda and the like:

Thus spoke David before the Holy One, blessed be He: Master of the world, am I not pious? All the kings of the East and the West sit with all their pomp among their company, whereas my hands are soiled with the blood [of menstruation], with the foetus and the placenta, in order to declare a woman clean for her husband

David's advisor Benaayah is the head of the Sanhedrin, and the Kreti and Pleti are the scholars themselves.
I have frequently pondered upon the difference between a Tanakh-based education in the regard, as opposed to a Talmud based education. Let me explain. My children, and the students in the Religious Zionist school system meet David first as a warrior through the pages of Sefer Shemuel. He is the man first described in I Samuel ch. 16 as a man who is:

"... skillful in playing (the harp), a man of valor, a man of war, prudent in speech, and a man of good presence, and the LORD is with him."

Our students hear about how he kills the lion and bear, they watch him defeat Goliath and rise up the ranks in the army. They also know him as a principled man who will not kill the king, who wishes to build the Temple,  who understands his place "before God" as he dances in a sense of wild abandon before the Ark, who occasionally sins, but who lives his life with a palpable sense of God in all that he does. They may also know David's religious persona - his humility, passion, repentance, thankfulness, faith, God-awareness - from the Book of Tehillim. But the primary perspective of David is of a man involved in state affairs, a warrior, a deeply religious man, but a worldly person. This is the rpism through which they will view the trials and tribulations, the sins and triumphs that characterized his life.

But for the student who draws a perception of David from Massechet Berachot, David arises every night to sing God's praises, he is a man who debates technical Halakhic minutiae; he is first and foremost a man of prayer, a Talmud scholar. In a similar perception, the Talmud (Sanhedrin 49a) turns Joab's assassination of Avner into a complicated Halakhic debate about the laws of Halitza. David's warriors: Banayahu, Joab, Avner, are in fact, warriors of the Law.

My children see David in army uniform; the children of Meah Shearim see him in a long black coat sitting in the Beit Midrash. The difference is huge.

I am fully aware that at the foundation of this discussion is the genre of Talmudic aggada. Should aggada be understood as metaphor or read literally? When the Rabbis discussed biblical (and even Rabbinic) figures, were they discussing the past, or describing their contemporary reality? 

But I return to the fundamental point. What is my base line? When discussing characters in Tanakh, do I start with the Tanakh or the Talmud?

Re-discovering the Kotel - A Magical Night at the Wall

Last night was the first time I have been to the Kotel in almost a year. I admit this with a real sense of guilt. I have always been committed to visiting the Kotel at least for each of the שלש רגלים in fulfilment of the Torah’s prescription:

"שלוש פעמים בשנה יראה כל זכורך את פני האדון ה' אלקי ישראל"

However, in recent years my regular chol hamoed visits have become increasingly unpleasant. The throngs that flock to Jerusalem over Chag have been (Barukh Hashem) so overwhelming that one year, we experienced a policeman directing the pedestrian traffic through the Rova. The parking has been impossible, and so what might have been a somewhat short visit to daven has become a hot, tiring, crowded trek for the entire family. In addition the pilgrimage has lacked a particularly spiritual component, as with the Kotel so full, it is difficult to concentrate or focus, and one is concerned to lose one of the kids. So, last chol hamoed, for the first time in about 20 years, I just didn’t go.

Well – after my highly positive experience at the Kotel last night, I have a new plan.

I went there to give a shiur to my Talmidim. Yeshivat Eretz Hatzvi was holding its end-of-winter-zman “Mishmar” - learning all night with Vatikin at dawn – by the Wall.  I arrived at the Old City at 12:30 and headed to the Wall.   

As I emerged from the car, the air was fresh, the streets were quiet, serene, calm. Whenever one goes to the Kotel one anticipates an experience of “Klal Yisrael” – an encounter with a mix of  Jews that communicates a deep feeling that beyond our diversity and difference, that there is a fundamental unity of all Jews. This was my mindset as I made my way from Sha’ar HaAshpot towards the security checkpoint. It didn't take long to engage with that diversity. Far ahead were 3 Yeshiva Students. About twenty yards behind me were 4 people –  two couples – smiling, jovially teasing one another. They were secular; the women in jeans, the men bare-headed. But they too were making their way to the Wall. Alongside me, an elegantly dressed young lady wearing leggings, carrying a designer handbag walked with a sense of purpose. Who was this woman, I wondered? I was trying to define her, to label her into one of the classic categories, the “tribes” in which we live. As she approached the washbasin, she washed her hands with the washing cup – 3 times alternately. By the way she washed her hand, it was evident that she was accustomed to this ritual. Was she religious? Secular? Newly religious? Once religious? - Who knows? Did she come here regularly? Was she here to pray for someone sick? ... it really didn’t matter. I proceeded, enjoying the fact that we were all here, together; lots of different stereotypes. Tonight, it felt like we all belonged here, in all our difference.  

The Kotel was calm, beautiful and reverent. Even the people calling us for a minyan – “Arvit; Arvit!” - made their announcement in soft tones. The Hazzan who lead my minyan – a red-head Hassidic man – davened with expressive kavvana. A simple, daily Ma'ariv, became elevated. Somehow, whenever I am at the Kotel, I sense that I have a special opportunity to stand at the “Gate of Heaven” and to really speak to God. I tried to inject my tefilla with special meaning, to genuinely connect with God. At this late hour, there was no rushing, no pushing; the minyan took its time.

And then, giving shiur. The Yeshiva were congregated there, all sitting at shtenders in the inner area, under Wilson’s Arch, some in havrutot, some learning alone. One or two boys had fallen asleep. I gave shiur to 25 guys, all huddled together, and I tried to communicate to them a sense of our special historic privilege. I told the boys: “Look where we are! Some 2 thousand years ago, our forefathers walked across the bridge above our heads leading the lambs into the Temple, to bring the Korban Pesach! Jews yearned for thousands of years to stand at this very spot. We may not have a Beit Hamikdash, but the Shekhina never leaves this site. We can still fulfill our obligation (Shemot 23:17) to “present ourselves” before God’s presence.” My shiur was Pesach oriented – Redemption, Eliyahu Hanavi, and other related themes. 1 a.m. and I was inspired by the fire of Eliyahu Hanavi, and the interest of my students.

I emerged from the tunnel area after bidding my students a good night of learning. I had work the next day and couldn’t manage without a few hours sleep. The entire prayer area was virtually empty. The larger plaza was also deserted. But then I saw them -  a  Chattan and Kalla, a bride and groom - deep in prayer, standing right at the front of the Kotel plaza. It was 2am. Here was a young Haredi couple who had come to the Kotel straight from their wedding! What was beautiful about this scene was that they were all alone! It looked strange; one does not generally see a man and woman praying alongside one another at the Kotel. But of course, this couple who had married some hours earlier didn’t want to separate from one another. They didn’t go down to the prayer area, but instead, stood together, in perfect harmony, swaying together, praying together. What were they  davening for? For the future of their lives together? Were they praying for the sick and needy of Israel, having absorbed the tradition that a Chattan and Kalla on their wedding day have a special spiritual power to pray for others? It was a beautiful scene. Although they were distant from me and oblivious to my presence in this most public place, I almost felt like I was intruding on their intimate, special moment. I marvelled at this young couple who felt a need to bring God so palpably into their relationship and personal joy.

So, I thought to myself, I have now discovered that this is the time of day to come to the Kotel. I think I am going to try to visit regularly now, late at night, at this magical hour when all is calm, when one can daven without interruption, when the Kotel returns to being enchanting, spiritual, inspirational. It is wonderful to have re-discovered my path back to the Kotel.

Chag Kasher Vesameach!

Modesty and the "Women Problem"

The news has been filled with stories about the status of women in Israeli society:

Women relegated to the back of the bus, women eliminated from public street posters, 8 year-old girls attacked due to their "lack of modesty." We are witnessing a growing situation in which religious groups have succeeded in marginalizing women within the public space or excluding them from it, as women are viewed as a temptation, a sexual distraction.

I am a religiously observant person, a Rabbi, and yet I deem this interpretation as a distortion and falsification of Judaism's idea of modesty. I have spent some time recently trying to articulate where the problem lies; after all, I too subscribe to values of modesty. Let me attempt to explain it as I see it.

Some years ago, a Rabbi friend told me the following story. A congregant had approached him and asked to speak to him about a situation that was on his mind. The Rabbi asked him what the problem was:

"Well Rabbi," He said, "Yesterday, I attended Sheva Berachot."

"Mazal Tov!" responded the Rabbi. "What is the problem?"

"Well, the kalla got up to give a Devar Torah" the congregant said uneasily.

""Wonderful!" responded the Rabbi.

"Well," said the man, "She was very attractive and it was inappropriate."

The Rabbi engaged him in discussion on the topic, with the congregant frustrated by his inability to express what he found as the point of his discomfort.  At a certain point, he blurted out: "A women is just, quite simply, an object of immodesty!"

When men perceive women as a sexual object, I believe that however much they hide women away, they will still be aroused by something that reminds them of the sexual. And because these men are fighting to repress their sexual urges and to somehow eliminate them, they see women everywhere, they identify sexual stimulation in the slightest reminder of a woman. They push women further and further into the background to be continually frustrated that they feel continued sexual attraction. I recall reading a book in which an Islamic woman who wears a Burka, remarked that the men could identify which women had an attractive figure and would make sexual comments to women, even as they were covered from head to toe!

So here is the point. The Haredi community is terrified that sexuality will lead its men to sin. It responds by subjecting its women to increasingly stringent standards of dress, and removing them from the public space. But despite the fact that they require women to recede, the problem endures.

Now – this entire perspective is highly un-Jewish. How so?

First, modesty in the public arena is not to achieved by suppressing women; it is not women who are to pay the price. In most places that the Shulkhan Arukh addresses modesty, the man is instructed to restrict his gaze and not to look at a woman in an inappropriately sexual manner. But it doesn't say that a woman is required to button up in order to prevent or "protect" the man. Men are expected to take care of their sexual drives and to control their eyes and minds.

I think that something else should be said about the Jewish sexual ethic. Judaism has a host of laws regarding social interaction between the sexes. A man and a woman (who are unmarried) are not to be in a closed room alone (Yichud). They are not supposed to flirt or engage in affectionate physical contact (negia). A man should not look at women to gain some erotic pleasure (Histaklut assura and hirhur). Now, these laws are there precisely because men and women interact in the public arena, and because sexual attraction does exist between men and women. Hence, in order to facilitate a non-sexualized public space, these are regulations that seek to eliminate sexual opportunity and a sexually provocative environment. But this is precisely the point: These laws allow the genders to interact. They do not restrict the mixing of the genders!

It is certainly true that contemporary Western society has created a highly sexualized, provocative, flirtatious and even promiscuous public environment. Jewish tradition should have strong critique of modern society in this regard, and any Halakhically sensitive Jew would do well to guide his life, family and home, in an alternative direction. Possibly this overt sexualization is what sends our Orthodox world into retreat. After all, when the wider society is so audacious, traditional Judaism with its emphasis upon modesty, fidelity and marriage may justifiably attempt to protect itself. And yet, the overemphasis upon laws of modesty and gender separation become absurd.  In an almost absurd and perverse reversal, it thrusts sexual attraction into the centre stage; so much so that it appears at times as if these God fearing people have sex on their mind every second of the day, as if they may succumb to illicit desire at any given moment!

Judaism is fully aware of the wild nature of sexual attraction. And yet Jewish Law has created a mechanism to keep the public space sexually neutral. If people are dressed modestly, if they don't engage in physical contact or allow themselves to be alone in private, then Halakha says that this is the standard that will ensure a holy public space.

After that, any man who has a problem must take care of his problem on his own.

Rabbi Moses Feinstein- the great American posek of the 20^th Century – ruled that a Jew may travel the subway at rush hour even if he or she is pressed against the opposite sex. His assumption was that people who were crushed together in the train, would have preferred a more spacious environment, and hence there was no intent to engage in physical contact; the entire situation being against their personal desire and that a normal person would not be subject to sexual arousal. He did warn that if a particular individual was sexually aroused by the situation, they should take care of their "problem" by travelling at non-crowded times.

Similarly here. Women can be on street posters, the buses should be mixed. At the same time, I certainly would like to see people dressing in non-provocative clothing. But even with the street as it is, the street or bus cannot be worse than a crowded subway carriage. A normal person can control their eyes and minds. Women should not pay the price here.

This can be done. Let us hope that we can build God-fearing communities, that are respectful to all genders, that exclude no group or individual, that are seen as exemplars of kindness and respect, that engage with society and sanctify God's name.

The dangers of the "Individual"

As we enter the month of Elul, I return to teaching. As a teacher and parent, I think a great deal about the factors that craft our spiritual and religious personality. A passage from an article by Rav Lichtenstein (Orthodox Forum - Contemporary Impediments to Yirat Shamayim) , gave me pause for thought recently:

"We — more the ben Torah in us, than the modernist — are not content with training our children or ourselves to bring our faculties to bear upon coping with the quandaries of life and its vicissitudes. We strive to mold the self, proper — to maximize ability, to extract and exploit the potential immanent, by divine gift, in our inner core. We share the Greek passion for paideia, as an educational and civic
ideal — and this, out of religious aspiration, as an end in itself, rather than merely as a means to inculcate or improve the capacity for dealing with issues. Ba’alei ha-mussar speak incessantly of the responsibility to build kohot ha-nefesh [traits of the soul], beyond activating or energizing them; and this emphasis is an integral part of our authentic collective tradition. Moreover, we encourage, as part of this process, a stress upon dynamism and vibrancy: man as agent — gavra in contrast with object — hefza. This is reflected in the extraordinary emphasis upon will as the epicenter
of the self; and, in the tradition of the Rambam, free will, postulated as both experienced reality and desideratum …
And yet … the course may boomerang. The capacity for chosen spiritual aspiration may issue, instead, in vaulting secular ambition. The more powerful the personality, the graver the potential for rebellion, the stronger the passion for independence, the greater the reluctance to submit. The kabbalat ol malkhut shamayim of the docile may be less attractive or even significant, but it is probably more secure."

What Rav Lichtenstein is saying is that Judaism desires the empowerment of the individual, the strengthening of independent resolve. But that if we empower the individual, it can backfire! If that independence of mind and spirit, the dynamism and force of the individual suddenly turn away from Judaism to other pursuits, then we have proverbially shot ourselves in the foot..

Now, Rav Lichtenstein attributes the passion for individual empowerment "more to the ben Torah in us than the modernist," but I am not so sure. As I see the Haredi community, the sense of the collective - the uniform dressing, the prescripted life-choices, and the emphasis of conformity – is far more prominent. In the secular environment as in the Modern-Orthodox community, far more emphasis is placed on self-expression, individual life choice, wide ranging self enrichment and fulfillment.

I would go further: From a religious vantage point, the Modern Orthodox worldview sees the development of the individual as an expression of tzelem elokim, of the unique individuality that God has invested in each and every one of us. Talking to my Haredi cousins, they simply don't promote the self exploration and wide opportunities that we desire for our children. They will be less likely to value the experiences and ambitions that my kids voice – whether in music and art, whether in sport and reading, whether in understanding science or History. Their strength is in the group. They create a "weaker" individual., which engenders a more powerful collective. However, for the Modern Orthodox community, this very empowerment makes us more susceptible to people taking their choices elsewhere, away from Torah, and possibly from Judaism. We promote a stronger individual. The stakes are higher. Success will be sweeter, but failure is higher. In RAL's word's: "the stronger the “heart,” the greater the
potential for just such a life, the bolstering of personality and of will, as its dynamic principle, engenders the risk of enabling rebelliousness."

Rav Lichtenstein follows his logic in the field of intellectual development:

"Here, too, we deal with abilities much valued by ourselves, in the Torah world no less than in the academic. … the overriding emphasis upon study as a value, and the development of the capacity and the desire to study as central to spiritual growth.

… Almost inevitably — particularly, in the modern context — this entails inculcating and encouraging a modicum of critical perspective, as regards both the reading of texts and the analysis of concepts, which, in turn, fosters a measure of independence.

Here, too, then, we risk encounter with a golem who may turn upon his creator and/or mentor; with forces which, once unleashed, may reduce an educator to the role of the sorcerer’s apprentice. As the primeval serpent well knew — and this was crucial to his temptations, as appealing to spiritual pride, no less than to sensual appetite — da’at opens access to knowledge, and knowledge is power, not only in Bacon’s sense, as enabling a measure of human mastery over man’s natural environment, but as providing and possibly encouraging spiritual autonomy. That autonomy is, however, precisely what possibly distances man from the Creator, undermining yirat shamayim at its root."

This has given me some room for thought over the summer, both in regard to child-rasing, and the education of our students. Sometimes, the same values that we instill as an expression of our spiritual mission and legacy, have to be delicately nurtured so that they yield the correct fruits. And yet, as Rav Lichtenstein points out, intellectual empowerment – itself a mitzvah - generates independence of mind, but then … we can never have assurances as to where our minds will lead us!

Something to laugh (or cry) at...

Something to take your mind off Gaza! (and worry about our other problems.)

How to bring Judaism to Israel

Sometimes the stupidity of religious leaders makes my blood boil. Two articles in Haaretz provide a perfect example of good and bad approaches to religion in Israel.

In the first article, we read how Eli Yishai, minister of Trade and Industry, (and a leader of Shas) will enforce Shabbat laws to stop the sale of the new and final book of Harry Potter this Shabbat! to quote:

Yishai said he intends to issue indictments and impose fines on local distributors of the book who violate the Hours of Work and Rest Law.... Yishai said yesterday that "there must be a limit to the desire to be like other nations."

In a different article we read how three non-Orthodox Rabbis go to visit Ehud Olmert. Their concern? - They are devastated as to the ignorance of Judaism amongst the Israeli public. They go to Olmert to discuss how Israelis can become more knowledgeable about their tradition. Here is Rabbi David Ellenson, President of HUC:

"During his visit to Israel, Ellenson had a hard time getting over the depressing impression made by senior Israeli figures a few days before his departure from the United States at an international gathering of university presidents. On Saturday night, he related, a rabbi recited Havdalah [marking the conclusion of Shabbat] for all the participants, and Ellenson noticed the Israelis. "One of them, the president of a very large university in Israel, told me he had never seen such a service and never even heard of its existence." He was greatly saddened, said Ellenson. "I hate the word ignorance, I prefer to be more gentle, but I know that's how it is. What does it mean that an intellectual doesn't know what havdalah is? How would you describe it? And he is not the only one among the Israelis."

Now, I ask you the question. Who has the attitude that may bring more people in the Secular world closer to Judaism? Who is thinking in positive ways here?

Now you may argue that Shas who are uncompromising, and reach out to the lower classes in ISrael, and educate many about Shabbat and Judaism, have in fact brought many people to Orthodox observant Judaism. The Reform Movement on the other hand may teach people about Havdalla, but how many of their congregants really keep Shabbat or Kashruth in their private lives? How successful are they in stemming intermarriage?

So that is an important point.

BUT do we have to always see religious politicians getting people's backs up? engaging in acts of provocation? Are these politicians looking Israeli society in the eye, and trying to make a mark? Why do we persist in our sectarian approach? Israelis DO want Judaism. But they do not want Haredi Judaism. If we provide them with a Judaism that is serious but intelligent, moral, compassionate, dignified, then they will be attracted to it. The forces of religion do not always need to appear to be militant, coercive and primitive. They should be setting forth ideas whereby Israelis will seek to incorporate more religion in their school curriculum, home lives, life-cycle rituals. The way to go is not by banning sales of Harry Potter!

Haredi Violence and Intolerance.

This is a negative post. I try not to write negative things. My belief is that there is enough to write about that can spread light, love, positive energies. I steer away from contoversy, mud-slinging and accusation. I have deliberated whether to post this. However, for some reason, I want to. I hope I won't regret posting this.

Today I had a disturbing experience.

I had a few people to meet with in Beit Shemesh. As one drives from Ramat Beit Shemesh Bet to Givat Sharett, one passes through a Haredi neighbourhood. I have known for some time that it is a frequent "trouble zone" ... stones thrown at cars on Shabbat, garbage cans dragged into the road to prevent Shabbat traffic... but today I saw it with my own eyes. There were tens of Haredi men gathering at the sides of the roads. Enormous metal dumpsters had been dragged into the road practically blocking it. Stones, rocks and massive concrete "blokim" (industrial concrete building blocks) littered the traffic circle, and graffiti was painted all over the sidewalk of the traffic circle. As I passed I saw teenagers spray-painting signs in green and red paint, on the sides of Jerusalem-stone apartment blocks. The graffiti called for modest dress: "It is forbidden to enter other than in modest attire."

The entire scene was quite shocking. One of my friends in Beit Shemesh told me that the community there had put up signs calling for modest dress in their neighbourhood. The Municipality had taken them down as they were illegal signs. This was their protest.

And this is what I began to think about:

1. Where does this violence come from? How do these religious Jews justify destroying property and endangering human life (those stones could kill!) clearly violating many Torah commands? The Haredi community demonstrate a passivity when it comes to the army. Why is it OK to take off time from learning Torah for this? Again, where does the violence, the disregard for public property come from?

2. Who ever gave these people the impression that they could define the rules in their neighbourhood, as if the roads were not public? This road is THE major thoroughfare running the length of Beit Shemesh. How do they even imagine that everyone will comply with the strict rules of a minority? Can they define how people should dress in the streets? Who is to define the neighbourhood dress code? It's a free society ... or maybe not?!

3. Where were the Police? The incident had been going on for some time. Are they maybe afraid to get involved? Have they given in to the violence?

I am, time after time, puzzled at the violent demosntrations that come out of Haredi circles.. Last year, we had the demonstrations for the Gay pride parade (and again, a couple of weeks back.) A few years ago it was Rehov Bar Ilan. Where is Bava Kamma (that deals with damage to property and persons????)

And I am also bothered by the presumption of Haredi domination of certain areas.

I have always had positive views of Haredim. I recall time after time how Rav Lichtenstein would say that even if we feel that we can talk more easily to a secular classmate at University, we should never forget that as regards basic orientation and values: Torah, Mitzvot, God, etc. - we have way more in common with Haredim. I agree with him in principle. But sometimes, I just don't get it.

My kids went to the zoo last year. Unfortunately, that day a Cheder from Meah Shearim also visited. They pushed, littered, taunted the animals, fed them against regulations, acted wildly, abused and vandalised the train. Unsurprisingly, my kids returned rather shocked, shaken and bewildered.

Another time, we visited the kotel. Waiting to pass through the electronic gates, a bus-load of (adult) Hasidim arrived, and basically jostled us out of the way. My kids, again, looked at me: "Who are these people? Why do they push children out of the way?"

A third incident. Last Hoshanna Rabba, my 8-year-old daughter was essentially ejected from the men's section of the Kotel. Why? I was explained that "she is more than 3 years old, and she isn't even wearing stockings!" and I argued and debated, but in the end, my daughter just said: "It's OK, I'll go to teh Ezrat Nashim!" But who lets an 8-year-old wander alone at the kotel? So I left too! Needless to say, it wasn't a very good Mincha for me. Again, what gives these people the assumption that they "own" the Kotel? (The same presumption, I assume, that legitimised the raising of the Mehitza at the back of the men's section Kotel, so that now, ladies cannot see their grandson's barmitzva etc. Adopting a more stringent interpretation of the Halakha and totally marginalising the majority of Israelis, non to mention, tourists כי ביתי בית תפילה לכל העמים! Is the Kotel there for all Jews or just for the religious?)

I know that one cannot generalise. One could claim that this is a marginal fringe element. But then, 1. the centre have to reign in the marginal elements; and 2. These are too many experiences not to feel that something is deeply wrong. Anyhow, these people baffle me. They seem simply impervious to certain standards of Derekh Eretz, and they are frightening, because they aim to dominate, and when they dominate, their standard is the only standard, and it is usually the strictest version of that standard. (I think this is called Fundamentalism.)

Sometimes, I ask myself... Do I have more in common with the Haredim, like Rav Lichtenstein said? I share values with the Haredim, but with certain Hilonim, I share basic norms of decent behaviour, a respect for people, a belief that one has to work to make a living, a commitment to defend our country, a respect for Israeli Law, a belief that Israel as a State is a valuable and Historic thing for the Jewish people. I share many of my core values with the upstanding secular public. (Don't get me wrong .. I feel that these are Jewish, Torah values too!)

People have voiced concern that the Haredi school system is growing, yet it still rejects the national curriculum. This means that these children are not educated in basic things (like Government and democracy etc. History of Israel) designed to forge a common identity allowing all Israelis share a common heritage. I have deep doubts whether they ever will accept these things. But how then will we be a single society? We must be able to live alongside (not with, or together, God forbid, but alongside) one another. In Chutz La'aretz Haredim know how to ignore, turn a blind eye. how to get along. But here, they seem to have different assumptions and aspiritaion. The more I live here in Israel, despite my deep desire to see their community positively, my interactions with the Haredim are frequently so negative. I sense a deep disregard for law, a sense of non-compromise, and hence a lack of desire to co-exist, and ... there is that violence.

I wish they would prove me wrong.