Op-Ed

An acquaintance of mine, a man who is not frum but has become much more observant in recent years, asked me how I view the Chareidi protests (riots) in Israel. Obviously, I was embarrassed by the question, but I managed to make some quite inadequate comments, and then, he mercifully, left it at that.

As far as I know, there isn’t anyone of stature in the frum world that condones this behavior, but the question still begs itself where does this come from? How could this irresponsible behavior emerge from the most prominent yeshivas of our time?

In my opinion, this is not a minor problem because I believe it stems from a fundamental flaw in Charaidi Yiddishkeit as practiced today. I think it is important that I state that my family and I identify as Chareidi and live fully Chareidi lives, so this should not be simply dismissed as another Chareidi bashing article because it isn’t. It is an attempt at some serious introspection.

I think the key lies in the very notion of what being an eved Hashem actually is. One may think that the definition of eved Hashem is an avrech who learns with hasmada in kolel all day, davens with Kavanah three times a day with a minyan, and even goes regularly to the mikvah, that is a true an eved Hashem. In my opinion, this avrech may be or may not be an eved Hashem. It all depends on why he is doing all of this. If he is doing it because he wants to serve Hashem and to be close to Hashem, then he is not an eved Hashem; he is serving himself. Of course, he is doing holy and laudable things, but the definition of an eved is one who does the will of the master exclusively. In this case, only if the avrech is doing what he does, not because he wants to serve Hashem, but because that is what Hashem wants of him, then he can be considered an eved Hashem. It is not the behavior that changes, but the orientation and motivation, and the differences between them are vast.

I fear that we have brought up an impressive generation of accomplished and committed Bnai Torah who have been taught to serve themselves and their own spiritual desires rather than the needs of HaKadosh Boruch Hu.

This becomes most evident is in the way they understand the notion of Klal Yisroel. Their broad concept of Klal Yisroel stretches all the way from Bnai Brak to Geulah while also taking in parts of Meah Shearim (and, before I forget, parts of Beit Shemesh too).

Bli eyein hara there are fifteen million Yidden in the world of whom just a small minority are Charaidi. So tell me, why does HaKadosh Boruch Hu need all of them? They are not learning in kolel; they don’t daven with a minyan et., etc. This is obviously a rhetorical question, ‘nistorim darchey Hashem’ and if they are here, then HaKadosh Boruch Hu wanted them to be here for whatever His purpose may be. Our collective purpose weaves us into the fabric of the Jewish people, the ‘am hanvichar’.

All Yidden are “bonim atem la’Shem Elokaychem.” The Gemora in Kiddushin states: Afilu ksheein osin retzono nikru bonim – even when they don’t do His will they are called His children” (36:a). So if something that I do causes them to become even more estranged from HaKadosh Boruch Hu, and I think that it is justified because it may help accomplished my immediate goal, then that is a clear indication that I am not serving Hashem with whatever it is that I do, I am actually serving myself.

If I think that demonstrating in the streets is essential for my needs and therefore justified even if it might cause a chilul Hashem, then I have missed the entire notion of serving Hashem.

The Chazal tell us (Yuma 86.a) that ahavas Hashem means that “sheyehay Shem Shonayim misahav al yadcha – So that the Name of Heaven become beloved through you.” Clearly, these young avrachim have not been taught the basics of ahavas Hashem. And when it comes to chilul Hashem, the Mishna (Avos 4:4) says, “achad shogeg v’echad maized b’chilul Hashem – accidental and intentional are the same when it is about chilul Hashem.”

Of course, this is but one example of many that we suffer from today due to a distorted view of basic avodas Hashem.

What I think we need today is an entire paradigm shift in the Chareidi world. It is not about me and my avodas Hashem, as holy as that may be, it is about Hashem and being in His service. What does HaKadosh Boruch Hu need from me now is what the question should be? Pray tell, could any of the rioters really convince themselves that what they were doing was what Hashem needed of them at that time and that was truly in the larger interest of HaKadosh Boruch Hu?

This is my opinion - you are welcome to suggest yours but l’maan Hashem don’t remain passive.