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The Path of the BT

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Mishpacha had an article about Baalei Teshuva a few weeks ago, titled “Oh, Brave New World” (https://mishpacha.com/oh-brave-new-world/). It did a good job of discussing some of the issues BTs face. We’ve been discussing the issues described in the article here, on BeyondBT.com, since 2005, and I was happy to see that no new problems have surfaced. Here are two thoughts I would like to share.

Many discussions about BTs focus on our difficulties and deficiencies. Yes, BTs face issues that FFBs don’t, perhaps most importantly, the deficiency in Torah education. However, those difficulties and deficiencies often put a BT on a path of permanent growth-seeking, which is perhaps the primary attitude that a Jew needs to have. Of course not all BTs stay on the lifelong growth track, but a high percentage does, because the need for continual growth is apparent to BTs.

The second issue is the overemphasized focus on culture and lifestyle. These are important issues, and advice on how to navigate the realities of the Torah observant community is always welcome. However, Torah is not primarily about culture and lifestyle. It’s about using our thoughts, emotions and actions to develop a deep connection to Hashem and to our fellow Jews. The brilliance of the Torah is that it gives us the means to develop these connections in almost all situations. A focus on culture and lifestyle often distracts us from aligning our lives with our purpose.

Perhaps if we all proceed together on the path of growth and connection, we can truly reach the Brave New World.

Groups Within Orthodoxy

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A while ago, Steg, a Beyond BT commentor defined the following principles of Left Wing Modern Orthodoxy in a comment. He wrote

Please stop confusing LWMO with MO-Lite. LWMO is:
1. a generally positive view of general society (i.e. “what’s out there that can make me a better person/jew” as opposed to “what’s out there that i should avoid in order to be a better person/jew”)
2. a preference for lenient opinions over more stricter ones, especially for the sake of preserving community
3. a differentiation between halakha and sociology; i.e., just because something “isn’t done” doesn’t mean it’s forbidden, and if it’s not forbidden, and there are good reasons for it, do it (commonly found in issues of gender and women’s roles)
4. a valuing of integration over isolationism, both in cooperating with other Jewish groups and in views on interacting with Non-Jews
5. an acceptance of academic methodology as part of learning Torah (such as Critical Talmud study, and Literary Analysis of Tanakh)

We thought it might be useful to define some principles of the other wings of Orthodoxy. This is a work in progress and your comments and corrections are appreciated. (Originally published in June 2008)

Left Wing MO Right Wing MO Left Wing UO Right Wing UO
Believe In G-d Yes Yes Yes Yes
Believe in Torah From Sinai Yes Yes Yes Yes
Believe in Reward & Punishment Yes Yes Yes Yes
Believe Mitzvah Observance is Obligatory Yes Yes Yes Yes
Halachic Adherence Lenient Normative Halacha Normative Halacha Strict
Scholarly Approach to Torah Full Acceptance Partial Acceptance Little Acceptance Rare Acceptance
Women’s Learning Gemora Taught Gemora Usually Not Taught Gemora Not Taught Gemora Not Taught
         
Normative Occupation Business, Profession Business, Profession Business, Profession, Chinuch Learning, Chinuch
Attitude Towards General Society Positive Potentially Positive Cautious Dismissive
Interaction with Non Jews Frequent Cautious Occasional Rare
Integration with Non Orthodox Groups Frequent Cautious Occasional Rare
Non Traditional Women’s Roles Very Accommodating Accommodating Occasionally Accommodating Not Accommodating
         
Left Wing MO Right Wing MO Left Wing UO Right Wing UO
Mixed Teenage Socializing Accepted Not Encouraged Not Accepted Not Accepted
Mixed Fund Raising Dinners Accepted Accepted Partially Accepted Not Accepted
Mixed Shmorg at Weddings Vast Majority Significant Majority Separate With Crossover No
Mixed Seating Weddings Accepted Sometimes Never Never
Men’s Dress Cultural Norms Suits, Business Casual Suits, Colored Shirts Dark Suits, White Shirts
Women’s Dress Cultural Norms, Hair Not Covered No Pants, Hair Covered No Pants, Hair Covered No Pants, Hair Covered, Legs Covered
         
Secular Studies Encouraged Encouraged Accepted Necessary for Occupation
Secular Fiction Accepted Accepted With Limits Sometimes Accepted Rarely Accepted
Secular Non Fiction Accepted Accepted Sometimes Accepted Rarely Accepted
         
Television & Movies Vast Majority Majority Minority Insignificant Minority
Internet Vast Majority Significant Majority Sometimes Sometimes
Video Games Vast Majority Significant Majority Sometimes Sometimes

A Piece of Destiny

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Note: I wrote this for my friends from my childhood neighborhood, so it contains more background than usual.

I wasn’t on the original wedding invite list. In fact Shlomo and I have only been good friends for a few months, after I started to attend a sunrise minyan on Shabbos morning. Let me explain.

I’ve been acting as the Covid coordinator for my main Shul since the crisis began. That involved making sure our rules are followed and deciding whether to split our minyan, depending on attendance, to give us more social distancing. It’s hard to concentrate on the prayers and coordinate, so I would daven at an early minyan and then take up my coordinator duties at my Shul. About 6 months ago, the early minyan I was davening at changed their times and I could no longer finish with them and get to my Shul in time, so I needed to look for an alternative.

The Orthodox community is broadly divided between the Ashkenazic Jews who lived in northern countries like England, France, Germany and Eastern Russia and the Sefardic Jews from countries like Spain, Turkey, Uzbekistan, Syria and Iran. Within the Ashkenazim there is a breakdown into Chassidim, like Chabad (Crown Heights), Satmar (Williamsburg), and Bobov (Boro Park) and non Chassidim, which breaks down between the Yeshivish Orthodox (e.g. Lakewood, Parts of Brooklyn) and Modern Orthodox (e.g. Five Towns in Long Island, Teaneck). The prayer services are similar overall, but there are enough textual and cultural differences that people generally daven at a minyan which is most aligned with their background.

There are over 40 Shabbos minyanim in Kew Gardens Hills and the Shabbos morning davening takes about 2 hours. Kew Garden Hills is a mix of Yeshivish Orthodox, Modern Orthodox and Bukharian (Uzbekistan) Sefardim. When I needed to find a new minyan, I ended up at Sefardic minyan, because it was down the block from my main Shul and they start and finish very early. The minyan I joined sets the davening times so that we start the silent Shemoneh Esrai prayer, the most important part of the service, at sunrise. The start of davening ranges from 5:00 a.m. in the summer to 7:00 a.m. in the winter.

Although I originally selected this minyan for the ending time, the davening was at a slow pace, which I like, with lots of Sefardic Spirit, and a sit down kiddush after davening. The kiddush is filled with warmth, good food, l’chaims and words of Torah. After a few weeks I felt like an integral part of this group as they welcomed me with open arms. Besides myself, the group is all Sefardic and comfortable speaking Hebrew, but they switch to English to accomodate me. I’m thrilled to have a new group of friends to share a part of my Shabbos.

Shlomo, a Persian Jew, is part of the group, and last Shabbos he told me that he would really like me to attend his son’s wedding in Lakewood. Since the drive to Lakewood takes about 2 hours, people from Queens often charter a coach bus when they make a wedding in Lakewood. The benefit is that you don’t have to drive, but you’ll being staying to the end of a 5 hour affair. With the bus rides, this amounts to about a 9 hour slice of time. I’m somewhat busy at work, but I decided to make the trip for my new friend.

An Orthodox wedding is structured with an intial greeting period of about 1 hour where some food and drinks are served. There’s usually separate areas for the groom and the men and the bride and the women. The men will sometimes go to the women’s side where there is usually better food. During this period the Ketubah, or Jewish marriage agreement, is signed. After the signing is the Bedekin ceremony, where the men escort the groom to the bride’s area. At the Bedekin, the groom removes a veil from the bride according to Jewish tradition, and the fathers of the bride and groom give blessings to the bride. After the Bedekin, the guests make their way to the area where the Chuppah, or marriage ceremony, takes place. After the ceremony there is a 1 hour break for pictures of the bride and groom and their families. The guests are seated for the first course of the meal. After about an hour the first dance begins, with separate areas for the men and the women. The first dance lasts for about 45 minutes and is followed by the main course and a 30 minute break. This is followed by the second dance for about an hour. Following the second dance, seven blessings for the bride and groom are made and the wedding ends.

Our bus arrived while the Bedekin was taking place. As I entered the hall I spotted a familiar face, a childhood friend. I went over and asked the woman her name and she said Tina Taus Weissman, probably wondering who this black-hatted man was. I introduced myself and we shared a “This is Unbelievable” moment.

Tina works with the bride’s mother and she told me that when she heard that the groom was from Kew Gardens Hills, she thought that maybe I would be at the wedding, knowing that I lived in Kew Gardens Hills. As I mentioned above, it was a recent series of events, resulting in a new friendship, that brought me there. We talked for about 10 minutes and then had to make our way to the wedding ceremony area. I assured Tina that the groom was a wonderful young man with impeccable character from a fine family, which made her happy.

Although there was plenty of food, drink, singing, dancing and cameraderie at the wedding, the thing that I will remember is seeing Tina there. Like many people here, Tina and I go back to kindergarden, close to 60 years ago. We still remember sitting next to each other in 1st grade when John F Kennedy was shot. We spent a lot of quality childhood years together which created an unbreakable bond. Many of us here experience that ongoing eternal connection with others in this group.

The Torah teaches us that the destination of this world is an unparalled unity between our bodies and our souls, between humanity and G-d and among all of humanity. Every encounter, every act of kindness, every expression of love contributes to building that unity. In retrospect, it should be no surprise that Tina and I met in Lakewood last Thursday, as that is a part of the destiny that G-d is continually guiding us.

May we all merit to see that culmination of that process when the lion will lie down with the lamb and we will all be part of One World, Under G-d, with Liberty and Justice for all.

Sharing Details About Our Past

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After a discussion with my FFB in-laws about “Inspired” and some griping here, David suggested I write about that perennial BT question: Should we or shouldn’t we share details about our old lives?

For those who missed that post, my in-law objected to “Inspired” because in her words, “Al pi halacha, you are not supposed to mention your past aveiros.”

I checked that “halacha” out with my Rov and learned that although there is a prohibition against asking BTs about the past, BTs are permitted to share as much or as little they like. Just like anything else which involves information about a person which could possibly damage them, what you share depends on your purpose. A film like “Inspired” seems to be the highest purpose I can think of for mentioning the past; the further removed the people were from Yiddishkeit, the more remarkable their teshuva seemed.
Read more Sharing Details About Our Past ›

The Shul Zoom Boom

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It’s been a long haul for us Shul lovers. But we’re making the best out of difficult situation, thanks in part to technology, and particularly Zoom.

Our first use of Zoom was for online Kiddushim. A small group of us joins a Zoom meeting before Shabbos and we share a L’chaim, some words of Torah, and a discussion of the issues of the day. It’s usually about 20 minutes long. It’s not the same as a Shabbos Kiddush, but we look forward to it and it keeps us connected on a weekly basis.

We’ve also had a few Zoom life cycle events. We’ve had a vort, a wedding, and unfortunately there have been levayas and shiva visits. Of course it’s not the same as the in-person equivalents, but it does enable a degree of connect to the baal simcha or aveilah.

Another use of Zoom is for our daily Shacharis minyan. Someone davens, saying every brocha and the beginning and ending of every paragraph out loud. There are no Devarim Shel Kedusha as it is not a halachic minyan. We pace it consistently and many people have found it very helpful for their Kavana.

This cycle of the Daf Yomi has seen two major changes. More people in our Shul are learning the Daf and the OU Daf app (https://alldaf.org/) has been a tremendous additional asset. All of our Shul Daf Yomi shiurim are functioning on Zoom. Despite the availability of the OU Daf resources, people like their shiur leaders and their chaburas, and continue to attend them on Zoom. We’ve also continued all our weekly shiurim, given by members of our shul via Zoom.

Perhaps the most impactful use of Zoom has been our Rav’s online Zoom shiurim. He gives shiurim from Sunday to Thursday at 7:30 p.m. for about 30 minutes. We get very nice attendance and it’s a real chizuk to see many fellow members on a regular basis. At the end of the shiur we unmute everybody and we shmoose for a few minutes with the Rav greeting everybody in attendance. It’s a great experience and I wonder how we’ll use Zoom to supplement the live shiurim when we return.

We anxiously await returning to Shul, but we’re thankful that Hashem has provided us with the Zoom refuah in the face of our quarantine machala.

Cross Posted from http://www.shulpolitics.com/

Beyond College Campuses – Judaism in Cherry Hill is Alive

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I had the pleasure of meeting Rabbi Yisroel Tzvi Serebrowski, director of Torah Links Center in Cherry Hill, New Jersey at the Torah U Mesorah convention last week. He has clearly demonstrated that beyond College Campuses, interest in Judaism in Cherry Hill and other communities is alive and growing.

Here is an excerpt from the Jewish Action 2013 about Rabbi Serebroski’s community: (Note: that the community has grown more since this article.)

In 2000, as part of the outreach efforts of Beth Medrash Govoha (BMG) of Lakewood, Rabbi Yisroel Tzvi Serebrowski began teaching in the community of Cherry Hill. He organized classes in people’s homes and at the local Jewish community center and public libraries—basically any place that would open its doors—and offered compelling presentations such as “If You Hated Sunday School, Then This One’s for You.” He invited prominent guest lecturers and held Shabbatons in various homes. People came. “The best ambassador is a satisfied customer,” says Rabbi Serebrowski. “One host would lead to another.”

As his following grew, so did the demand for his becoming a full-time community rabbi. “I was content living in Lakewood and traveling to Cherry Hill three or four times a week,” says Rabbi Serebrowski, who was part of a commuter kollel established by BMG. “I never thought we would have a shul or that I would wind up moving to Cherry Hill.” Since the 1970s, BMG has been sending young rabbinical students to establish kollels, with the goal of strengthening Jewish communities across the country. In the late 1990s, BMG began establishing “commuter kollels” in areas commutable from Lakewood.

This arrangement worked well for Rabbi Serebrowski, until one of his students—who lived five miles away from Rabbi Mangel’s established shul—made him an offer he couldn’t refuse. “He told me, ‘Rabbi, I’m all ready to keep Shabbos. If you start a minyan, I’ll never go back to work on Shabbos.’”

Rabbi Serebrowski consulted with his mentor, Rabbi Matisyahu Salomon, BMG’s mashgiach, and Rabbi Shmuel Kamenetsky, founder and rosh yeshivah of the Talmudical Yeshiva of Philadelphia. They both said, “You have no choice. You must move.”

He did. Rabbi Serebrowski looked for a house in a centrally located area in Cherry Hill. He started a minyan in his basement, initially recruiting friends from Lakewood to ensure he would have ten men. People said, “Host a minyan Friday night only, or just Shabbos morning; don’t overdo it.” But his determination won out. “If I’m moving because of Shabbos, there is going to be a Shabbos. And there’s going to be every minyan, every week.” Rabbi Serebrowski still recalls his excitement the first time twenty people from the community showed up at the minyan. Then twenty people began showing up every Shabbat and he no longer had to make “minyan phone calls.” It had become a solid minyan. Today, on a typical Shabbat, the shul attracts between sixty-five and one hundred participants.

Susan Lipson, fifty, grew up Jewishly unaffiliated in Cherry Hill. Today she’s an integral part of the growing Orthodox community in her hometown, which—religiously speaking—barely resembles the town she knew as a child. “I feel absolutely part of the community. I’ve met so many people on so many different religious levels, and we all get along. We have this amazing shul and don’t have enough room for people; it’s a great problem to have.”

“We have everything here that anyone could possibly need—a self-contained community where people can grow at all levels.”

Genna Landa, forty-six, is a software developer and one of Rabbi Serebrowski’s “regulars” who faithfully showed up for davening and Torah classes from the outset. “Rabbi Serebrowski exudes warmth, and that’s what attracts people. He’s a scholar, a savvy businessman and a warm, caring mensch. [In terms of doing mitzvot,] he doesn’t say, ‘You should do this,’ but [rather] ‘this is what should be done.’”

In 2010, the community purchased a two-acre property, now referred to as the Torah Links Center, or TLC, which currently houses the shul, Hebrew school and adult learning and social programs. TLC’s Hebrew school has more than thirty students and is growing. In the past year, TLC’s programs have touched over 1,000 individuals with varying levels of religious observance.

Cherry Hill’s spiritual infrastructure grows more solid each year. In 2009, Rabbi Mangel opened a community mikvah, which services fifty-five women each month. The community is also in the process of constructing an eruv, which was due to be completed by December 2013. “I see it as a tremendous catalyst for frum families from outside the area to move in,” says Rabbi Serebrowski, who was also instrumental in getting the local ShopRite to open a “kosher experience” section.

“I want to create a situation that when a family becomes frum, they don’t have to leave for a more established Orthodox community,” says Rabbi Serebrowski. Rabbi Mangel concurs. “Our goal is to build Yiddishkeit. We’re bringing a love for Judaism where, no matter what their level, people are growing.”

Moishe Bane is Striving to Put Spirituality Back on the Orthodox Map

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One of my personal highlights of the Jewish Heritage Center dinner is my opportunity to spend a few minutes talking to the Dinner Chairman, Moishe Bane. Moishe was a member of my Shul before he moved to Lawrence. I purchased his house when he moved, and still live in it today. We’ve remained in contact over the years and I always get an update on his latest exciting projects and his insights into the workings of the Orthodox Communities of America.

In the April 20, 2017 issue of Mishpacha, Eytan Kobre tells us about Moishe’s agenda as the new president of the OU:

When a newly appointed head of a major Jewish organization chooses the promotion of spiritual growth and serious strides in Torah learning and mitzvah observance as major organizational priorities, that’s a cause for celebration. And that’s precisely what Moishe Bane has done as the new president of the Orthodox Union (OU).

In his President’s Message in the latest issue of the OU’s Jewish Action quarterly magazine, Mr. Bane asks some very honest, searching questions of himself, his constituents, and all of us. After describing the frenetic nature of contemporary life, which, between work and other responsibilities, leaves precious little time for those people and things that are most precious to us, he asks:


With these, and many other, unavoidable responsibilities and demands, I often wonder how there can possibly be time for one to focus on religious growth. And when making choices for our children, are we preparing them for lifelong spiritual growth — or just casual observance? Is spirituality even on my radar screen, or do I satisfy my time allocation to Judaism by davening, even if it is often way too fast and with far too little focus? Can I buy my way into religious adequacy by writing a bigger check to the local day school or chessed organization? And what about learning Torah? Can I check that box, even if I so often merely scan the words and watch the time, waiting for the shiur to conclude or the page of Talmud to be completed?

…I know life is all about my soul, its nurturing and growth. I know Judaism is all about developing a relationship with G-d. But where is the time? And even when I find some time, how do I make the time meaningful and actually develop this relationship? If I have difficulties getting into the groove of religious growth, is it any wonder that, when teaching Judaism to my children, I am not placing lifelong spiritual growth on their radar screens?

He proposes that the OU complement its long-standing efforts to enhance observant Jewish life through its activities in kashrus, advocacy, and other spheres, and should “now also encourage and assist us, American Orthodox Jews, in pursuing more vigorous growth in our religious lives.” As a past national lay chairman of NCSY, he witnessed the “excitement, creativity and dynamic Torah-oriented programming” it invested in its outreach programs for Jewish teens, and expresses the belief that “if Judaism were as inspiring to us as it is to those NCSY students, we would find the time to focus on religious growth.”

Among his aspirations are that his organization give Jews “guidance on how to study Torah, the most essential tool in pursuing religious growth, in a manner that is meaningful and engaging… tools to convert our daily prayers from a meaningless mouthing of words into an actual, genuine conversation with G-d,” and help in transforming Shabbos into “a deeply and intensely religious experience.” And one more crucial one: “Finally, we need guidance on how to mine the deep and magnificent beauty of Torah and our mesorah, to help those of us who perceive halachah as a restrictive array of rules and dictates appreciate it as a personal treasure of empowerment and elevation.”

These are challenging times, with individuals and institutions that have formally organized to promote beliefs and practices in the name of Orthodoxy that are entirely foreign to it, which would be unrecognizable to those who lived and died by the Judaism of the ages. They are wooing Jews who know not any better, and surely there is a need to speak out against these developments and to counteract them directly.

But the things Moishe Bane is looking to do and put the OU’s signature on, the religious nutritional therapy he is recommending in order to nurture the internal, spiritual growth of individuals and communities alike, is another, very positive form of response. When Jews discover and partake of the unparalleled experiential riches of genuine Yiddishkeit, other, counterfeit movements simply cannot compete and their allure vanishes.

Conquering Bad Religious Experiences

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By Yakov Lowinger

There has been some discussion regarding the reversion of some from religious observance due to a “bad religious experience” (BRE), which seems to cause the sufferer to swear off involvement in organized religion much like a bad omelet will repel one from associating with eggs in a pan for a good while. I personally feel strongly about this discussion and find many of its assumptions to be misplaced, and I hoped to share some of my insights gleaned from inside, then outside, then inside the frum world if I can be so presumptuous.

1. Being rejected is no cause to reject

The problem is that the lovable eggs in a pan that we encounter every day in the frum world, the ones that often drive us crazy and perhaps even give us real indigestion, are our fellow Jews who we are commanded to love and accept. Why are we so concerned on the contrary with their love and acceptance of us as ba’alei teshuvah, so much so that we take their little acts of rejection as proof of the error of our ways? There is a bit of the parable of the sour grapes in an ex-BT who turns away from observance mainly because he/she didn’t feel accepted. You don’t want me? Well I didn’t want you anyway. Unfortunately little of this dance gets either side closer to the questions of finding the Emes that becoming religious was meant to represent. The BT is no less obligated to respect and tolerate those in the community where he lives, as the community is obligated to respect and tolerate him.

2. The derech ha’emes is not contingent on our experiences, good or bad

The story of the aspiring BT who rushes toward ever-increasing levels of observance as long as it feels good, and then backs away once reality (i.e. other people) sets in, has a disturbing undertone. I would argue that Rabbi Jacobson’s comparison to Nadav and Avihu is nice but in the end, there is no distinction between the two brothers’ fate. A more apt comparison is to Rabbi Akiva and R’ Elisha ben Avuya, who went into the pardes together to learn the secrets of Torah. Rabbi Akiva came out unharmed, while R’ Elisha became a heretic and was henceforth known as “Acheir,” the other. In other words, a person’s greatness or lack thereof is defined by how he/she responds to a real challenge to emunah and a genuine exposure to holiness. In the case of the modern day BT, it is in response to a BRE, or even an overwhelming religious experience, that the title ba’al teshuvah is earned or forfeited. It is irresponsible to suggest that the choice between being a Rabbi Akiva or becoming an “Acheir” is ever in the hands of other people, regardless of how insensitively they may sometimes treat us. Those challenges are there for us to use in order to grow, not to become bitter like Acheir, who gave up completely and considered himself beyond repair because of his experience at the pardes.

3. No such thing as an FFB

Unless we take it to mean “filtered from birth”, there is no usefulness to the term FFB as it is generally used. In the first place, as it is meant to be the residual category of BT, it de-individualizes those who happen to have parents who gave them the gift of frumkeit. The argument then almost makes itself – those FFBs are anti-individual – much like saying that anteaters are anti-ant. The term ba’al teshuvah has an exalted status in Torah, considered in some respects higher than a tzaddik. The term FFB in contrast enjoys no comparable prestige, highlights no distinguishing feature of those so categorized except accident of birth, and therefore tells us nothing about those who supposedly bear this title. The label should be discarded, in my opinion, as the terms BT and FFB are in no way commensurable. The former is exalted and laden with meaning, the latter a mere statistic. The term FFB just gives frustrated ex-frum people something to bandy around, some identifier that we all supposedly understand and relate to and toward which we can direct our complaints. By relying less on these labels, we can more easily identify the real source of our challenges, which is more often than not in ourselves and not in those ______s out there.

4. Cluelessness and misplaced meticulousness

That said, it is not as if there are not prevalent problems in certain frum communities that might drive a sensitive person away from strict observance. I will just point out two that I think are important. Compared to what they are used to, BTs are likely to encounter a certain clulessness about the world at large that may make them uncomfortable. The reality is that the strong filters that we grow up with as frum yidden foreclose the possibility of relating to a BT on most things of interest to them, and thus create that familiar dynamic where we look quizzically at the BT as he tells his/her story at the shabbos table and make him/her even more uncomfortable. This would normally lead to some sort of alienation on the part of the BT who just can’t be understood, whereas a healthier approach might be to accept this limitation and even offer to give some background on the topic in question, in a way consistent with the decency implied by a Torah lifestyle, instead of rolling eyes or sighing knowingly. This cluelessness should be treated with sensitivity and understanding, and the BT should take the acharayus to educate his or her new friends and family in a way that establishes the basis for mutual understanding. Those in the frum community in turn should take it upon themselves to listen and learn from the BT. Their strong filters should be more than adequate to the task.

A second difficulty is the misplaced meticulousness displayed by many in the frum community. This goes for BTs and non-BTs alike. In short, it goes like this. I am frummer than you in outward appearance. This causes me to displace my concern for my own frumkeit (what should I do to be more frum, which I may not know) onto you (because it seems that I do know what you need to do to be more frum). I nitpick on your appearance and seeming observance in my head rather than on my own faults which may not be so visible to others on the surface, because it is easier and seems equally valid. The problem is that nobody benefits from this arrangement. I don’t improve and neither do you. If I became as meticulous in my observance as I was in staring down/talking down to the BT on the other side of the shul we would both win. When we self-professed frummies see someone whose appearance makes us uncomfortable in some way, we should see it as a wake up call to fix what’s lacking in our own avodah. Because anyway, I can only be meticulous on my own account, not yours.

5. Living in a frum community requires a thick skin

We are all growing, hopefully, and learning every day. A BT should try to make him/herself sensitive to this and apply it across the board when confronted with the dreaded BRE. Because that BRE is going to happen. And it may even be horrible (I’ve heard some downright Jerry Springer ones — I bet he’s had a few himself). Here’s where the thick skin comes in — tough up and remember that those people responsible for your BRE are having one too. Rather than have it prick at all your sensitivities and throw you off, which in all likelihood it’s designed to do, remember that it’s also put there by Hashem to make you a stronger, more serious and committed Jew. I know people who have actually gone as far as to thank those who threw really terrible BREs at them, because they couldn’t be who they are now without them. Once your done being carried away with all the fun frills of being frum (I’ve heard there are a few), stare down that BRE in the face and become who you really are meant to be. And as for those bitter acheir’s out there, it’s not too late either. I hope there’s something here for all to take to heart.

Orthodoxy Is On the Rise

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From Demand For Spiritual Leaders As Orthodoxy Is On The Rise

Dr. Chaim Waxman, Professor Emeritus of Sociology and Jewish Studies at Rutgers University and Chairman of Behavioral Science at Hadassah College, delivered an electrifying presentation at the Center for Kehillah Development in which he revealed new findings that Orthodox drop- out rates are falling and retention rates are rising. “Increasingly, Orthodox Jews are choosing to remain Orthodox,” he told the crowd of avreichim at the CKD. After a decade of dire alarms over Orthodox drop-outs, trends have changed and Orthodoxy now has the highest retention rate of any denomination, followed by the Reform and then the Conservative.
…
Dr. Waxman also shared data suggesting that the yeshivishe world is not just among the fastest growing, but also in some ways the most spiritually strong. When asked, “How important is religion in your life?”, 82.8 percent of th Ultra-Orthodox said “Very Important compared to 77.4 percent of Modern Orthodox 44.3 percent of the Conservative, and only 17.2 percent of the Reform. When asked “Ho certain are you about your belief in God?”, 91.9 percent of the Ultra-Orthodox answered “Absolutely Certain,” compared to 87.4 percent of the Modern Orthodox, 47.5 percent of the Conservative, and 39.6 percent of the Reform.

In an astounding projection, Dr. Waxman indicated that current data suggest the possibility that the majority of all Jews in the world will live in Israel within less than 20 years. If that were realized it would be the first time this has happened since the destruction of Bayis Sheni. He pointed out that this could have major repercussions in halachah.

What I Like About You

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I attended the wedding of a close friend’s son and it’s an occasion to take note and be thankful to Hashem for the wonderful communities that we live in and the wonderful Simchos we share. The Internet can often be a negative place and I think it’s important that we keep our primary focus on the wonderful things in our day to day lives.

So here are 10 things I like about my community and their Simchos:

1. You’re spiritually oriented.

2. You enjoy the food served at Simchos.

3. You can have deep meaningful conversations.

4. You’re not materialistic.

5. You know how to drink, without ever getting drunk.

6. You have great respect for Rabbeim.

7. You’re a pleasure to spend time with.

8. You care about people.

9. You have a great sense of humor.

10. You care about the community.

Reading for the Recipes

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It’s motzei Shabbos just minutes to havdallah. My husband and sons are in shul and I’m home alone clearing up after shalosh seudos. On the table sits quarter of a hallah, soft and fluffy on the inside, crusty, dark and sesame flecked on the outside, still fresh even now, as the Shabbos draws to a close. I pick it up, fondling it in my hand for a moment before I pack it away . Harei Zeh Hallah. This is the challah, The best challah I’ve ever baked, since starting out almost two decades ago with the the Enchanted Broccoli Forest Cookbook as my guide.

The hallah recipe came form a Boro Park woman named Devorah Heller who is known far and wide as the Hallah maven, a title she truly deserves. What makes this story truly remarkable is that I found the recipe in the the pages of a hareidi woman’s magazine and I hate hareidi womens magazines. Really hate, Emphatically Hate, Hate Hate. Yuck Yuck Yuck!!!!!

I just hate them. They make me feel so weird and out of place that after even a quick leaf through I’m (almost) tempted to toss off my sheitel and crawl back into my long discarded blue jeans.

The tragic part is that I so wanted to love them. When they first hit the stands I thought that my dream was coming true. My two great loves writing and yiddishkeit together at last in one glossy printed, neatly stapled package (with plenty of bylines by yours truly, retired journalist on the comeback trail, of course). What I was hoping for was a glatt kosher version of the New Yorker sans the kefira and the erotic ads but what I got instead was Martha Stewart with a wig.

After driving for close to an hour to buy the first edition of one of these mags I called a good friend and kindred spirit to vent my distress.

“It’s not for people like us, “ she said. “ Just don’t buy it. “. I tried following her advice but somehow, every time I passed the newsstand, the magazines beckoned.

“Just one more time” I told myself. “ Maybe this week, there would be a clever short story, a well drawn essay, something something I could share with my hypercritical New York Times reading mother. And every week I was disappointed.

What were they printing? Articles about silverware, backpacks, teenagers, in-laws, buying guides for items I didn’t want or need. and rhyming Hallmark card poetry

Somehow, I had, quite ridiculously come to equate these publications with Yiddishkeit. Did the fact that they weren’t my style, meant that Yiddishkeit wasn’t my style either? I was no longer sure.

Then I discovered the hallah recipe. After years of baking dry, dense loaves my great joy at experiencing baking success washed away a good deal of my anger and doubt. I started to rethink my dilemma until I reached a startling conclusion. The problem wasn’t with the magazines, it was with me.

I was playing a ridiculous, game, as they say, looking for the proverbial oranges among the dibbles and clamps at the hardware store. These magazines didn’t want to compete with the New Yorker. They were never going to be the New Yorker or even Harpers but that didn’t mean that they were entirely without value in G-d’s world and in my life.

I mean after years of baking hallahs that could have doubled as free weights, it was no small thing to stumble upon this recipe. So I’m putting out the white flag, calling off my war. That is what Hashem wants anyway, Shalom between his children. From now on, I’m going to use these magazines for what they are good at – the recipes.

And as to that leftover piece of hallah sitting the platic bag. It ought to be yummy tomorrow morning toasted and, smeared with magarine. What could be wrong with that?

Originally Published on Jan, 14 2008

Faigy Mayer…the story of the lost princess

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For those of you who have not yet heard of the tragedy of a young woman who took her life then you should. Faigy was a young woman who grew up in the Chassidic community in New York and after a turbulent life dealing with mental illness left that community. Last week she ended her life, leaping from a 20 story building. Her death torments me. I find no peace and share my troubled thoughts…

My heart aches and my eyes shed endless tears for you Faigy. For your dreams that are no longer, for the talent that is no longer and for the search that has ended prematurely. For those that refused to see and feel and reach out when you were obviously hurting so much. For your friends. For your parents, siblings and family. For Hashem whose pain must be far greater then mine.

You ran away from a world that I was drawn to. In the world that you felt imprisoned I found my freedom…and yet I feel your agony. Behind the images you posted and the anguish you expressed I see a princess lost in the abyss of her struggle to find inner peace and purpose.

Are you not the lost princess that Rebbe Nachman spoke off…I guess that the wait for the warrior that was meant to come and rescue you took too long and the pain was too unbearable to sustain.

We judge you not….for who are we to judge…we are all on a journey fraught with challenge, hope and uncertainty. Along the way each of us rise and fall while we experience the events and interactions that bring us closer to our purpose…although at times it appears that our experiences are in fact distractions from that purpose.

Faigy my heart doesn’t just ache for you…I cry for all the other lost princess and princes who in their search become so lost that they rather surrender then persist. I cry that a community that I love chose to abandon rather then understand you.

We need to find a way forward. We need to ask some hard questions and talk openly to find the answers. The truth is that there is a growing number of our youth that are opting out and we need to ask ourselves why? I don’t pretend to have the answers but I cannot bare the agony of another lost princess choosing to surrender rather then live.

To all the other lost princesses and princes out there my heart is open and my prayers are that our ever patient G-d grant you the time and means to heal the wounds and reconnect in a meaningful and inspired way.

Rabbi Aryeh Goldman writes at hitoreri.com

Keys to BT Success from a Shabbos in Monsey

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I had the pleasure of spending some time this Shabbos with two Beyond BT contributors. Rabbi Label Lam was my host and he davens on Shabbos morning at a Shtiebel where he and Yaakov Astor alternate giving the weekly Shabbos drasha. Yaakov’s drasha this week included recounting some fascinating Torah lessons he taught on his recent trip as a tour guide through Poland.

The area of Monsey that they live in observes a high level of halachic stringency, which can presents challenges for a BT. Yet, both Yaakov and Rabbi Lam have thrived there. I think there are three factors which contribute to their success.

The first factor is that they have accepted the norms of the community. It’s easy to find fault in any community, and our ego makes it easy to fall into that trap. However, publicly following the norms shows respect for the residents, which makes a lot of sense if you want to live and grow there. Most communities allow for some room for deviations from the norm in the privacy of your home.

The second is that they connect with their neighbors. Connecting to others is a major determinant of happiness and success. The demographics in Monsey have become increasingly Chassidish due to a large migration of Yeshivish families to Lakewood. Although neither Yaakov nor Rabbi Lam are Chassidish, they do connect with the commonalities they have with their neighbors. They pray together in the same Shuls, they learn Torah, and they are focused on connecting to Hashem. These are major commonalities and a strong basis for friendship and connection.

Thirdly, they are continually growing in Torah, Avodah and Gemilas Chassadim. This is perhaps the most important factor. In my many years as an observer of BTs, continued growth in these three area is the number one determinant for success – by far.

These keys to BT Success are in fact universal and are highly recommended, wherever you may reside.

Catching Bagels

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It’s probably happened to most of us. You’re out somewhere, it could be at work, a museum, a park or anywhere else, and someone walks over and throws you a bagel. If you’re lucky it isn’t frozen. Well, I’m not really talking about that kind of a bagel. “Being Bageled” is a phrase that, while not coined by him, is becoming popularized by Rabbi Mordechai Becher. It’s basically when a person who is not visually identifiable as being Jewish (at least in their own eyes) says something to you so that you know that they too are Jewish.

Example: I was sitting at a real estate closing when the buyer walked in with 4-5 additional family members. The buyer’s attorney turned to me and whispered “Oy, they brought the gantza mishpachah!”

Rabbi Becher tells a hilarious Bagel story. He was traveling in Budapest when a couple of tourists approached him and asked how to find a certain marketplace. Rabbi Becher pointed the way and one of the tourists said “Thanks a lot. You know what, we’ve been wandering around for a while, we wouldn’t want to be wandering around for forty years like last time!”

Why do people bagel? Is it because they are looking for commonality? Friendship? Something else? How do you respond to a bagel? A shmear and some lox? A discussion of where the person is from? Something else? Rabbi Becher says that being bageled is siyata deshmaya (divine providence) but how we react to the bagel is part of our “free will” and can often be quite critical. Anybody out there have a good bagel story or some good insights on the bagel phenomenon?

Originally Post May 15th 2008

Frozen Jews

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Originally Posted on Oct 25, 2006

When Modiin was first built, it was designed as a ‘secular’ haven for the people who used to fancy living in Jerusalem, but didn’t want hareidim for neighbours. As the city has grown, it’s begun to attract quite a few modern orthodox, including a lot of expat anglos, who for the most part, have similar feelings about the hareidim.

When we moved here last year from London, we were just happy to be somewhere where we had jewish neighbours, regardless of what they did or didn’t keep. I wonder now if we were a little naïve.
It’s not that we have had any difficulties, G-d forbid, with our secular neighbours. They have been as friendly as they can be, given the fact that we can’t eat in their homes, and they aren’t overly keen to come for a Shabbat meal.

But that ‘anti-haredi’ stance comes out in a lot of subtle, and not so subtle ways that has implications for everyone who lives here. It means that building synagogues, mikvas and schools in the area is loaded with a whole bunch of fears about being ‘taken over’ by the religious.

The irony is that if anything, the ‘religious’ people here are just as scared of being taken over by the hareidim. We also don’t want people telling us how to dress, telling us when we can drive our car, telling us what we can and can’t watch.

Until quite recently, I was firmly in this camp. How can you have free will – and the merit of doing a particular mitzvah – if you are being compelled to do it by outside forces?

But then my husband started to go to kollel a few hours a day, in the hareidi neighbourhood of kiryat sefer. There is no kollel in modiin, so that was the nearest option.

And lo and behold, we discovered that hareidim are not the scary monsters that many people persist in making them. Many of them are the kindest, non-judgemental and most genuine people you could care to meet. They have their priorities right: lots of kids, and a focus on learning and mitzvahs as opposed to accumulating pointless ‘stuff’.

In Israel, there is a long list of popular complaints against the hareidim, starting with the number of kids they have (that secular wisdom dictates that they can’t afford) and culminating with the ‘facts’ that they don’t pay taxes and don’t serve in the army.

I’m not qualified to comment on all the ins and outs of these issues. But it seems to me that they all touch on the same basic issue: hareidim act as if the ‘natural’ laws of the world don’t apply to them.

But of course, as jews, that is exactly how we are meant to act.

Once you see it in action, in a neighbourhood like Kiryat Sefer, it calls into question how many of us modern orthodox act and think.

I was talking to a hareidi woman who used to be chiloni (non-religious) and lived in Tel Aviv. She and her husband made tshuva a few years back, and now she lives in Kiryat Sefer with her five kids.

She does a lot of outreach work with girls in Ramle, many of whom don’t think twice before chowing down on a pork chop. She was telling me about her work and said something that really made me stop and think.

“A lot of these girls eat pig, but when you show them that the Torah is true, they make tshuva and over time, they go the whole way,” she said. “They understand that if the Torah is true, then ALL of it is true. Just as they shouldn’t eat pig, they understand that they should also try to do all of the other things in the Torah.

“It’s easier to work with them than to work with ‘frozen jews’, who are keeping more, but think what they are doing is enough. Frozen jews never really reach the top of the mountain, because they haven’t accepted that the Torah is true, and comes from Hashem. If you accept that the Torah comes from G-d, you can’t pick and choose which bits of the Torah you keep. They are all equally important.”

The point is not that we have to keep everything immediately. But the point certainly is that we have to continually strive to reach that goal.

It’s an uncomfortable reminder and it leads to a lot of uncomfortable questions, not least because i™ makes a very clear distinction between those that really believe in Torah and Hashem – regardless of their outward observance – and those that really don’t – again, regardless of their outward observance.

I don’t know what the answer is. But I’m increasingly of the opinion that when it comes to belief in G-d, you can’t spend a lifetime trying to sit on the fence.

Har Nof Widows Request That We Increase Love and Affection for Each Other

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With tears and broken hearts from the blood that has been spilled, the blood of the sanctified ones, our husbands, the heads of our homes (Hy’d),

We turn to our brothers and sisters, everyone from the house of Israel, in whatever place they may be, to stay united [to merit] compassion and mercy from on High. We should accept upon ourselves to increase love and affection for each other, whether between a person and his fellow, whether between distinct communities within the Jewish people.

We beseech that each and every person accepts upon himself or herself at the time of the acceptance of Shabbos, that this Shabbos, Shabbos Parashas Toldos, should be a day in which we express our love for each other, a day in which we refrain from speaking divisively or criticizing others.

By doing so it will be a great merit for the souls of our husbands, slaughtered for the sake of G-d’s name.

G-d looks down from Above, and sees our pain, and He will wipe away our tears and declare “Enough — to all the pain and grief.”

And we should merit witnessing the coming of the anointed one, soon in our days, amen, amen.

Signed…
Chaya Levine
Breine Goldberg
Yakova Kupinsky
Bashi Twersky
and their families

I’m Happy … Feeling like a Room without a Glass Roof

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Is Judaism a meritocracy or an aristocracy?
Why do we dwell in our Sukkos on Shabbos but do not fulfill the mitzvah of Lulav on Shabbos?
Why is a stolen Lulav invalid for performing the mitzvah when one does fulfill the mitzvah of Sukkah in anothers Sukkah?

[The nation of] Israel was crowned with three crown: the crown of Torah, the crown of priesthood, and the crown of royalty. Ahron merited the crown of priesthood, as the passuk-verse; declares: “And it will be an eternal covenant of priesthood for him and his descendants following him.”(Bemidbar 25:13).  David merited the crown of royalty, as the passuk declares: “His progeny will continue eternally, and his throne will be as the sun before Me.” (Tehillim 89:37)

The crown of Torah lays at rest; waiting and ready for all, as the passuk declares:  “The Torah which Moshe commanded us is the inheritance of the congregation of Yaakov” (Devarim 33:4).  Whoever desires may come and take it. Lest you say that the other crowns are superior to the crown of Torah, consider that the passuk declares: “By me [Torah], kings reign, princes decree justice, and nobles rule” (Mishlei 8:15,16).  Thus, you have learned that the crown of Torah is greater than the other two.

— Rambam: Laws of Torah Study 3:1, 2

 

Today is to do them (the mitzvos) and tomorrow is NOT to do them. Today is to do them and tomorrow is to receive their reward.

— Eruvin 22A

Judaism contains elements of both an aristocracy and a meritocracy. On the one hand being a Kohen, a Levi or a candidate for Moshiach– the Messiah; is purely an accident of birth.  Jewish identity itself is determined by biological matrilineal descent while tribal identity is determined by patrilineal descent.

But on the other hand our sages teach us that a mamzer-one born from a kares prohibited union; who is a talmid chacam-Torah scholar; takes precedence over a Kohen Gadol-High Priest; who is an am haaretz-ignoramus. Anticipating sociological patterns, Chazal comment “take heed of [the dignity of] the children of the impoverished, for Torah [scholarship] shall emanate from them”(Nedarim 81A) and “[why is it] that the sons of talmidei chachamim are rarely talmidei chachamim themselves?” (ibid).  Some of history’s greatest Jews e.g. Onkelos, Rabi Meir and Rabi Akivah were geirim-righteous converts; or their descendants.  On this level Judaism is the ultimate meritocracy with no glass ceilings that impede upward social-spiritual mobility.

We will see that paradoxically; the aristocratic, heredity-based aspect is actually the more egalitarian, classless of the two elements whereas the meritocracy creates a stratified, multi-tiered hierarchy. Based on two Halachic differences between Sukkah and Lulav-the four species; the Izhbitzer understands the two mitzvos of the holiday in light of the hereditary- and merit-based components of kedushas Yisrael-Jewish sanctity.

On Shabbos the Halachah exempts us from fulfilling the mitzvah of Lulav whereas we are still obligated in the mitzvah of Sukkah.  The reason for the contrast is that Shabbos is a scintilla of Olam Haba-the Coming-World wherein avodah-serving the Creator through the exercise of free-will; no longer exists. There (then?) all that the person toiled to acquire in the here-and-now world through his choices and actions are secured in his heart. This is why all 39 categories of creative activity are prohibited on Shabbos. Whether we are speaking of our weekly Shabbosos or “The Day that shall be entirely Shabbos and eternal rest”, only one who has exerted himself on Shabbos eve will enjoy the fruits of his labors on Shabbos (Cp. Avodah Zarah 2A). Sukkah is an effortless mitzvah, one is merely “there.” Sukkah represents the hereditary kedushas Yisrael present in the heart of every Jew passed along like spiritual DNA from the patriarchs. The mitzvah of Sukkah resonates with same the kind of “all our work is done” sensibility that inform Shabbos and Olam Haba.

But Lulav, which we take up in our hands and move in every possible direction of human endeavor, is characteristic of all mitzvos maasiyos– the mitzvos requiring decision-making, exertion and activity. The Izhbitzer’s disciple, Rav Laibeleh Eiger points out that the gimatriya-numerical value; of Esrog is 610. When we count the other three species used to fulfill the mitzvah along with the Esrog the sum is 613, the precise total of all of the mitzvos. The 4 species embody every possible avodah endeavor. There is something very proactive, workmanlike and this-worldly about Lulav that makes it inconsistent with Shabbos.

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Filling Our Higher Walls With a Meaningful Relationship with Hashem

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By YMG

Building “higher walls” is a hishtadus implemented in many communities in Klal Yisroel. It’s a hishtadlus that many FFB’s and BT’s put a good deal of their precious trust in to keep their kids on the derech.

But, no hishtadlus, however worthy, can “make” anything happen or guarantee a result. G-d alone made, makes and will make all happenings (Rambam Thirteen Principles of Faith #2). G-d is the One & Only Source of every seemingly independent power, and every seemingly effective hishtadlus (#’s 2 & 3 of the Six Constant Mitzvahs).

If you trust in Hashem while making a histadlus, He will requite and fulfill that trust in Him. Whereas if you repose your trust in anything else—-such as building higher walls—- Hashem’s system is to remove His Divine Providence and let “nature run its course”. The very thing you trusted in will be the “cause” of your frustration, disaster, loss etc and your trust in it will be unrequited.(Heard from Rabbi Avigdor Miller ztl)

There is a lot of emphasis placed on building higher walls but insufficient emphasis on filling the confines of those walls with a meaningful, loving and rewarding relationship with Hashem. Instead the confines of those higher walls continue to be filled with externalities based upon social/cultural conventions that are mistakenly confused with genuine Avodas Hashem.

Is it any wonder then that the hishtadlus/strategy of higher walls is failing regardless of what community is being discussed?

From Where Do You Put Your Old Time Rock And Roll? – Comment 45 by YMG

A Burial Highlights Our Collective Spiritual Sensitivity

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Divisions have always been a factor among the Jews, and our times are no different, but at our core we’re all children of Abraham, partners in the covenant, possessing spiritual sensitivity, and destined to help the world unite and collectively connect to Hashem. An event last week brought this message home.

Through Facebook, I keep in touch with friends with whom I grew up. Our neighborhood synagogue was Conservative, but many people intermarried, although they have not lost an awareness of their Jewish heritage. Last week, a friend’s mother passed away and they asked me to officiate at the funeral. The oldest son recently had a conversation with the mother about whether she preferred a cremation or a burial. I’ve seen this before, and Rabbis have told me that the main reason that they consider cremation is because it is less expensive and because they were never taught the reasons behind Jewish laws and customs. When the spiritual concepts behind a proper Jewish burial are explained, many will pay the extra money to provide this for their parents.

At the advice of my Rav, my focus was to provide a proper burial for the mother, which primarily included a Tahara, a pine box casket, and the actual burial performed by the immediate family and myself. I emphasized the tremendous final act of loving-kindness they were performing and that struck a very deep spiritual and emotional chord.

In the eulogy, I spoke very briefly about the body, the soul and its immortality. I pointed out how the strong loving-kindness traits of the mother shaped her soul, and paralleled the primary spiritual traits of Sarah and Abraham. Every word was true and they clearly saw the spiritual connection between them, their mother and all the Jewish people. And this message can be made clear to almost all Jews that I know, observant or not, since they are spiritually sensitive and full of loving-kindness.

The collective soul of the Jewish People is the second highest of the five levels of the soul. Every Jew is a part of that collective soul and we immeasurably improve as individuals and as a people when we sensitize each other to our spiritual traits, specifically loving-kindness. In the merit of the loving-kindness of the deceased and her family, may we internalize this message a little more and help each other grow spiritually and connect to Hashem.

My Intolerance of the Faithful

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The moment the rabbi walked through the door all the students jumped to their feet… and I looked about desperately for a way out of the room.

The rabbi wore a long coat, a wide, antiquated black hat, an untrimmed beard, Coke-bottle spectacles and, incredibly, sidelocks. I knew — I just knew — what was going to happen next: the rabbi would lecture us in a thick German accent and tell us we were all damned to hell. There was no way I could sit through such an ordeal.

But I had taken a seat in the far back corner of the room and now found myself trapped by the crowd of glassy-eyed acolytes eager to drink in the torrent of demagoguery that was about to come our way. I would have made a spectacle of myself climbing over people to get out. Instead, I slumped back in my chair and told myself that I could survive anything for an hour.

Then the rabbi began to speak. I leaned forward, immediately drawn in by an introduction as elegant and articulate as if he had been an Ivy League academic.

Which he was, despite his Chasidic garb: a former professor at Johns Hopkins University, in fact. Over the next two months, he systematically shattered my stereotypes and dismantled my arguments against the existence of G-d and Torah from Sinai, drawing upon proofs from science, history, and human psychology, which he wove together in a tapestry of irrefutable logic. Three decades later, my mind still returns to his lectures as I teach my own students.

Imagine how differently I might view the world today had I seated myself nearer the door on that fateful morning half a lifetime ago.

The kind of ignorance of which I was guilty was far more excusable than that of the Forward’s contributing editor Jay Michaelson, whose selectively documented hit-piece against traditional Torah observance proves Alexander Pope’s famous observation that a little learning is a dangerous thing.

In a drive-by “editorial” not worthy of a hyperlink, Mr. Michaelson spews forth with an eruption of pure vitriol prompted by the most egregious violation of politically correct jurisprudence: non-conformity to liberal ideology. Here are some representative excerpts:

Call them what you will — ultra-Orthodox Jews, “fervently Orthodox” Jews, Haredim, black hats. They will soon become the majority of affiliated Jews in the metropolitan New York area, and the religious majority in Israel. The results will be catastrophic…

[M]ainstream American Jewish organizations must stop pretending to have common cause with Jewish fundamentalists. Just as mainline Christian denominations recognize Christian fundamentalism to be a threat to their religious values, so the mainstream of Jewish denominations — including Modern Orthodoxy — must recognize that this distortion of Judaism is actively destructive to Judaism itself.

Like Christian fundamentalism, Jewish fundamentalism is extremely new. It arose in response to modernity, and it radically changed Jewish values. Formerly, the Jewish mainstream balanced strictness and leniency: In the battle between the strict Shammai and the lenient Hillel, Hillel always won.

But the Haredi world is a phalanx of Shammais. The strictest is always the best. Moses wore a shtreimel, the fur hat that many married Haredi men wear, at the Red Sea. Scientific knowledge is evil. These are radically new Jewish ideas presented as radically old ones. Those of us who do not share them must recognize them as a threat.

Of course, human nature being what it is, the Torah community is not perfect. We have our lapses and even our outrages, like the indefensible violent zealotry against the so-called women of the wall. We have those among us who succumb to the same superficiality that characterizes popular culture and those who cross legal or moral boundaries under the burden of financial pressure.

But to overlook the Torah community’s extraordinary acts of kindness, charity, and devotion to the traditions handed down over a hundred generations in apoplectic rant against back hats and Talmudic scholarship is disingenuous at best and pathological at worst. What Mr. Michaelson denounces as “fundamentalism” is in truth the selfless commitment to the path of our forefathers, without which the Jewish people would have become extinct many centuries ago.

And no, Mr. Michaelson, no one believes that Moses wore a fur hat when he split the Sea.

Neither does the Torah community have any quarrel with science. Indeed, a growing community of Orthodox physicists, biologists, and chemists make an articulate case for reconciling Torah and science, and they convincingly expose the myopic fallacies indulged by secularists unwilling to concede the limits of their own understanding.

Finally, before Mr. Michaelson repeats his condemnation against the philosophy of the great sage Shammai, he might want to do his homework. One of Judaism’s most famous maxims in Talmudic literature is recorded in the name of Shammai: Greet every person with a cheerful countenance. “Every person” — even those who froth at the mouth and defame you without cause or justification.

It is sadly ironic how the self-appointed defenders of free speech and ideological tolerance consider themselves exempt from both tolerance and civility toward those whose values might force them to question their own. The Forward does its readers a disservice by providing a platform to drive the stake of senseless hatred ever deeper into the heart of the Jewish community.

Originally published on Jewish World Review here.